一个被世人误解的佛教学者与大成就者 —— 寂天论师

2021年10月21日 | 浏览量: 194
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伟大的佛教学者与大师 —— 寂天论师。点击图片放大或点击此链接查看高解析度图像。

寂天论师是约公元七八世纪之间的一位伟大佛教学者、僧人以及哲学家。他也被视为八十四位大成就者之一。

寂天论师出生为一名非常富有的王子。在登基国王典礼的前夕,他选择放弃了这个物质世界。如此非凡的转变,乃受到文殊菩萨的教诲和建议之启发。与此同时,他也选择在著名的那烂陀寺出家为僧。

寂天论师经常沉浸在学习和冥想中。他无畏的牺牲及坚持,引导了无数众生走向佛法正道,至今依然。直到今天,他的法教依然获得全球佛教学者的研读和尊敬

 

早年生活

我们对寂天论师生平的认识,主要来自两位西藏作者的著作。他们分别是多杰雄登的前世之一 —— 布顿仁钦珠,以及16世纪藏传佛教觉囊派的大师 —— 多罗那他。研究学者相信,近期发现的一份14世纪尼泊尔手稿可能记载了关于寂天论师生平的珍贵资料。

Most of what we know about Shantideva’s life comes from the writing of Buton Rinchen Drub (left), Tāranātha (centre), and Santaraksita (right) (click to enlarge)

我们对寂天论师生平故事的了解,主要是来自布顿仁钦珠(左)、多罗那他(中)和寂护大师(右)的著作。点击图片放大或点此链接查看高解析度图像。

尽管这些资料确实提及了寂天论师的生平,但它们几乎从不注明日期。其中少数例外的重要著作之一是印度那烂陀寺的住持 —— 寂护大师所撰写的一篇文章。他于公元763年撰写的一篇有关寂天论师的短文中,提及了寂天论师约生活于公元七世纪末到八世纪中期之间。

Shantideva’s purity of mind and trueness of purpose were rewarded with visions of Manjushri (click to enlarge)

寂天论师心念纯正、发心清净,让他得以亲见文殊菩萨。点击图片放大或点此链接查看高解析度图像。

寂天论师在一片瑞兆中生于古印度南方贤疆王国(现在的印度古吉拉特邦)的皇室家族。父亲是善铠国王,母亲则是金刚瑜伽母的化身。寂天论师原名寂铠。

寂天论师从小就对灵修与佛教有浓厚的兴趣。六岁时,他有幸遇到一位伟大的瑜伽士和佛教行者。

这位年轻的王子接受瑜伽士传授文殊菩萨灌顶,并精进修持。纯正的心念和清净的发心,让寂天论师得以亲见文殊菩萨并得到直接的教诲

这些经历,让寂天论师自小就显露出非凡的智慧乃至菩萨的品德。他不仅在哲学、艺术与科学上展露出过人的天赋,其敬老尊贤和慈悲对待老弱贫苦的高尚品德,更让他年纪轻轻就赢得了父母和同辈们的尊敬。

 

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点击图片放大或点击此链接查看高解析度图像。

拒绝世俗的权力与财富

寂天论师的父王驾崩之后,众大臣与百姓要求寂天论师继承王位。年轻的王子虽然对世俗的权力、名誉和财富毫无欲望,然而,为了不想让众臣民失望,他唯有同意登基为王。

在登基典礼的前一晚,寂天论师做了一个改变他一生的梦。在梦中,文殊菩萨坐在宝座上说道:“我的爱儿,这是我的宝座,我是你的上师。我们俩怎么能坐在同一个宝座上呢?”[资料来源: chinabuddhismencyclopedia.com] 文殊菩萨随后建议他出家为僧。寂天论师决定听从文殊菩萨的建议,舍弃他所有的财产和财富,逃离了王国。

 

在那烂陀寺研修

寂天论师逃离皇宫之后,在一个森林里歇息静坐。文殊菩萨再度出现,并赠送他一把木剑。接过这把剑后,寂天论师即刻通达八正道(正见、正思维、正语、正业、正命、正精进、正念和正定),随后启程前往那烂陀寺。

The ruins of Nalanda Monastery

那烂陀寺遗址。

在那烂陀寺,住持胜天大师让这名王子成为他的座下弟子,授予他出家戒,并赐法名寂天。寂天论师继续精进修持并获文殊菩萨亲授三藏法教。他精研佛陀法教,并撰写了《诸经要集》与《学处要集》。透过高度的禅定与纯净的发心,寂天论师证得了神通并成就菩萨道。

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点击图片放大或点击此链接查看高解析度图像。

然而,寂天论师从未向任何人透露有关他的修持成就。许多僧侣们嘲笑他只有三种“特别的觉悟”,即睡觉、吃饭及拉撒。他们还给他取了绰号叫“布苏古”(Bhusuku,梵语音译)。

  • 布(Bhu)源自“bhukta”一词,意思是“吃”
  • 苏(Su)源自“susta”一词,意思是“睡觉”
  • 古(Ku)源自“kuchiwa”一词,意思是“走路”

因此,“布苏古”这个称号暗讽寂天论师只会吃饭、睡觉和走路上厕所。

帕绷喀仁波切在《掌中解脱》里提到:

“我们不能单凭现象就判断某人,以寂天大菩萨为例,当时许多学者都认为他是“ 三想者”(只关心三件事,即吃、睡和排泄),未曾发现他有任何功德。”

资料来源:帕绷喀仁波切,《掌中解脱》,第338页。

僧侣们认为寂天论师让寺院蒙羞,因为他吃着功德主们诚心供养的食物,却不认真修持。他们想方设法要把他逐出寺院却不成功,因为他并没有违反任何条规。

于是,他们决定逼寂天论师自行离开寺院。他们想出一个方法,要寂天论师当众给一大群僧人开示。他们深信寂天论师必然会为自己的不学无术感到无地自容,逼不得已只能离开那烂陀寺。

 

在那烂陀寺给予开示

在收到僧侣们的邀请时,寂天论师先是谦虚地拒绝了他们。然而,僧侣们依然不死心,转而要寂天论师的上师下令他给予开示。在上师的指示下,寂天论师立刻同意了这项请求。

An illustration of Shantideva teaching session at Nalanda Monastery by Tenzin Norbu

寂天论师在那烂陀寺给予佛法开示。(丹增罗布的著作插图 )

接下来发生的事情有两个版本。

根据第一个版本,僧侣们极其想要羞辱寂天论师,还特别在一片空旷的草地中央搭建了一座非常高的法座。在没有旁人的帮助下,一般人绝对不可能爬得上这个法座。

他们邀请了寺院以及邻近村庄的所有人前来参与这个盛会。寂天论师到场时,伸长手臂将巨大的法座压低,并轻松地坐了上去。当寂天论师坐稳之后,法座又恢复了原来的大小。

开示之前,寂天论师先与在场的观众进行互动交流:

寂天论师问道:“我该给予什么开示呢?你们要听那些已经听过的,还是一些全新的经论?”

观众回答:“我们要听全新的经论!”

寂天论师答说:“我有三个教诲。《学处要集》太长,而《诸经要集》却太短。因此,我将教授你们中等长度的《入菩萨行论》。”

资料来源:chinabuddhismencyclopedia.com

A painting of Shantideva from the 19th century (click to enlarge)

19世纪的一幅寂天论师画像。点击图片放大或点击此链接查看高解析度图像。

寂天论师与观众进行了简短的交流之后,便开始凭记忆教授《入菩萨行论》。据说,寂天论师讲法时,许多人都目睹了文殊菩萨示现在寂天论师的头顶上。

当寂天论师讲解《入菩萨行论》最具挑战性的部分 —— 第九章三十四颂时,他说:“一切万物如虚空。” (资料来源:格西格桑嘉措,《菩薩心行》(英文版),第三页)

寂天论师刚讲完这一句,他的身体就开始腾空,逐渐升高,最终消失。空中只传来他讲授《入菩萨行论》最后两章的声音,然后一切回归寂静……。

看到此景,在场观众无不肃然起敬。僧侣们终于意识到他们因功德不足,而看不出他的成就。然而,一切都太迟了,寂天论师已经离开。

Shantideva started to levitate during his teaching session at Nalanda Monastery (click to enlarge)

寂天论师在那烂陀寺讲法时,身体腾空而起。点击图片放大或点击此链接查看高解析度图像。

第二个版本的说法是寂天论师获得寺院住持以及文殊菩萨的协助。

据说,寺院有一个习俗,那就是每个僧人都会轮流在法座上背诵经文。这是一项由僧人自愿参与的活动,然而寂天论师却未曾参与过。有一天,寺院住持胜天大师要求寂天论师参与这项修习活动,否则他将面临被逐出寺院的命运。其他僧人们都很兴奋,因为他们从不曾看过寂天论师背诵任何经文,所以乐于看到他被羞辱。

活动的前一天晚上,胜天大师亲临寂天论师的住处,劝他背诵文殊菩萨的心咒,还把文殊菩萨仪轨的密戒传授给他。寂天论师为了确保自己在背诵经文时不会睡着,还将衣领系在天花板上。

Another illustration of Shantideva levitating during his teaching session at Nalanda Monastery (click to enlarge)

另一张图像显示寂天论师在那烂陀寺讲法时,身体腾空而起。点击图片放大或点击此链接查看高解析度图像。

黎明时分,他听到头顶上传来一把声音问:“你知道你在干什么吗?” 寂天论师问是谁。那个声音回答:“这是一个愚蠢的问题。你大半个夜晚都在呼唤我。”

寂天论师随后意识到自己正与文殊菩萨对话。他立即双手合十,祈求文殊菩萨赐他证悟圆满智慧的能力。

第二天早上,轮到寂天论师开示时,他坐上法座后身体随即腾空而起,身上笼罩着光环,使得在场人士无不对他生起强大的信心。接着,寂天论师开始给他们讲解《入菩萨行论》。讲到第十章时,他的身体开始飘向空中。开示结束后,信众纷纷在他的脚下献上鲜花。其他学者也请求寂天论师传授《入菩萨行论》的释义,而他也答应了。

 

视频:寂天论师之《入菩萨行论》

或在我们的伺服器观赏视频:

https://video.tsemtulku.com/videos/Shanti003ThePathOfLightTheBodhiCharyavataraOfShantideva.mp4

 

寂天论师在南印度弘法

《入菩萨行论》(点击图片下载PDF文件)

寂天论师在完成那烂陀寺的开示后,决定前往南印度。他离开之后,那烂陀寺的僧侣们开始针对他传授的《入菩萨行论》究竟包含九章还是十章而争论不休。来自克什米尔的学者们认为寂天论师只传授了九个章节,而一些具有超强记忆力的摩揭陀学者却认为他一共传授了十个章节。

此外,没有任何人知道寂天论师在开示中提起《学处要集》和《诸经要集》。后来,僧侣们决定派几位僧人寻找寂天论师的下落,并请求他重复之前所教授的法教。

僧人们最终在印度南部的吉祥塔附近找到了寂天论师。他们邀请他返回那烂陀寺,但他拒绝了。然而,他却答应重述他早前的开示内容。

寂天论师透露他将《学处要集》和《诸经要集》收藏在他于那烂陀寺的房间里。他将这两部经典都写在棕榈叶上,并把它们藏在屋檐下。自此,寂天论师奠定了他作为佛教大师的地位,他的事业更在大乘佛教的大地上广泛弘传。

《入菩萨行论》是一部讲述菩萨及一切众生如何实修菩萨道的经典。 《入菩萨行论》传承由文殊菩萨亲授寂天论师,再传至来自苏门答腊的金洲大师(阿底峡尊者的上师)。阿底峡尊者从金洲大师那里学习了这个教法,再将之传授给噶当派大师们。这些法教代代相传,再由宗喀巴大师传授予众多格鲁大师们。

 

视频:《入菩萨行论》偈颂唱诵

或在我们的伺服器观赏视频:

https://video.tsemtulku.com/videos/Shanti002ShantidevaBodhisattvaWayOfLifeBodhicaryavataraBuddhistChant.mp4

 

寂天论师的神奇事迹

离开那烂陀寺后,寂天论师每到一处都会尽力帮助他人减轻痛苦。除了弘法,他的神奇事迹也广为人知。以下是一些最著名的事迹。

 

寂天论师与一把木剑

A 15th century statue of Shantideva (click to enlarge)

15世纪的寂天论师像(点击图片放大)

有一天,寂天论师透过神通,预知他需要帮助某位国王,以便能帮助更多人。于是,寂天论师来到皇宫外,并留意到那里有一群心怀不满的人。寂天论师手持一把金色木剑,申请并被接纳为宫廷侍卫。这位国王十分富有,但这些财富却让他感到痛苦与焦虑。寂天论师忠诚侍奉国王好几年,并在这期间成功地制服了那些心怀不轨的人,让国王和臣民得以安心。寂天论师也因此获得国王与臣民的尊敬与信任。

然而,国王对寂天论师的重视却让某人心生嫉妒。他向国王报告说寂天论师犯了欺君之罪,他的剑只不过是一把木剑。国王于是下令寂天论师出示他的剑。起初,寂天论师拒绝了,并警告国王与在场的每个人关于展示那把剑所会带来的伤害性后果。然而,国王依然坚持要他那么做。

Shanti016

寂天论师警告大家一定要闭上或遮盖一只眼睛。当他解开剑鞘那一刻,一道宛如十个太阳构成的强光立刻充满整个房间,所有没遮盖的眼睛都瞎了。大家纷纷下跪,祈求寂天论师的原谅。

寂天论师将唾液涂在他们的眼睛上,视力就恢复了。国王与臣民立即对寂天论师生起极大的信心,并皈依于他。

 

一碗米饭喂饱一大群人

寂天论师在印度南部时,恰逢该地区发生严重的饥荒。寂天论师告诉大家他会慷慨布施来减轻他们的痛苦。第二天,许多人聚集围观,想看看他会怎么做。当时,只见寂天论师拿出了一碗米饭,并用它来喂饱在场的每一个人。这件神奇事迹使许多人对寂天论师生起信心,继而皈依三宝。

Shanti018

 

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点击图片放大或点击此链接查看高解析度图像。

以辩论折服外道

寂天论师每到一个地方都给当地人的生命带来重大的影响,这使得他声名远播。许多外道大师都嫉妒他的能力,当中也包括当时最著名的外道大师之一 —— 香迦得瓦(Shankadeva)。香迦得瓦提出跟寂天论师进行一场辩论,寂天论师同意了。最终,寂天论师以神通与逻辑赢得了这场辩论。他的论点极具说服力,使得香迦得瓦及弟子们大为折服,转而皈依佛教。

另一个记载显示寂天论师透过神通看到某地区的外道已俱足佛缘,已是为他们引介佛法的时候。当时,该地区有一位外道大师经常挑战佛教大师与他辩论,然而却没有人能接受这项挑战。

A thangka of Shantideva from between the 18th and 19th century (click to enlarge)

公元18与19世纪之间绘制的寂天论师唐卡。点击图片放大或点击此链接查看高解析度图像。

有一天,寂天论师伪装成乞丐前往这个地区。国王的其中一个随从遇见寂天论师,并注意到一些不寻常的事情。有一次,随从不小心把水泼在寂天论师身上,水滴一碰到寂天论师的皮肤就开始沸腾起来。随从将此事禀告国王后,国王立刻向寂天论师求助,而寂天论师也因此接受了外道大师的挑战。

到了辨经当天,国王与臣民目睹寂天论师如何凭着渊博的学识和超强的思辨能力,成功地让对手哑口无言。这名外道大师试图祈请其神明的协助。然而,他根本来不及完成祈请仪式,寂天论师就已透过禅定力引发一场风暴。国王、王后及在场群众纷纷走避,而外道大师则被卷入飓风中,无力反抗。

不久后,天色变暗。寂天论师双眼之间闪出一道亮光,照射在国王和王后身上。寂天论师为他们洗澡更衣,并将他们安排在火炉旁取暖。国王、王后与众臣民目睹寂天论师的力量后,立刻对他生起信心。

 

晚年生活

寂天论师无视个人的世俗安乐,一生致力造福一切有情众生。他的无私善举,引领无数众生走向佛道。

Even today, the story of Shantideva continues to inspire many and popular among children and adult – Dominique Townsend reads from her children's book "Shantideva- How to Wake up a Hero," at Rubin Museum Block Party. Credit- Lyn Hughes.

直至今日,寂天论师的事迹依然给许多人带来启发,且深受儿童和成人的喜爱。多米尼克汤普森在鲁宾博物馆街区聚会为一班孩子朗读她的其中一部儿童读本《Shantideva – How to Wake up a Hero》。图片来源:Lyn Hughes

Various advises from Shantideva (click to enlarge)

寂天论师法语录(点击图片放大)

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更多寂天论师的图像

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点击图片放大或点击此链接查看高解析度图像。

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点击图片放大或点击此链接查看高解析度图像。

 

视频:寂天论师的《入菩萨行论回向文》

或在我们的伺服器观赏视频:

https://video.tsemtulku.com/videos/Shanti001ShantidevaDedicationPrayer.mp4

 

寂天论师的《入菩萨行论回向文》

这是第14世达赖尊者最喜爱的回向文之一,摘自由寂天论师撰写的《入菩萨行论》第十章。

所有诸方世界中 若身若心苦逼者

以我所作诸福德 愿行安乐广大海

尽其所有轮回际 此乐终当不失坏

愿诸众生恒得受 菩提大乐无穷尽

愿诸盲者能见色 愿诸聋者能闻声

愿诸孕女无灾损 犹如天妇幻化生

愿诸裸露者衣被 愿诸饥虚得侯粮

愿诸渴者得净水 甘美芬芳亦清凉

愿诸贫匮得宝藏 愿诸忧恼得欢忻

愿颓丧者皆振奋 所作坚毅悉圆成

所有病困苦有情 迅速痊好具力与

一切有情无病者 长时健康无灾患

有情悉皆无痛苦 亦无罪垢无逼恼

更无怖畏及侵陵 无一有情不安乐

乃至虚空世界尽 及无罪垢无逼恼

此中愿我恒安住 尽除一切众生苦

资料来源:https://resources.tsemtulku.com/cn/cn-prayers/cn-dedication-prayers/入菩萨行论回向文.html

 

资料来源:

  • Rinpoche, Pabongka. ‘Liberation in the Palm of Your Hand’. 2nd edition. Somerville, MA. Wisdom Publications, 3 November 2006.
  • Geshe Kelsang Gyatso, ‘Meaningful to Behold’, 5th edition. Chippenham, Wiltshire, Tharpa Publications, 2012.
  • Rinpoche, Tsem. ’84 Mahasiddhas’ tsemrinpoche.com [website], https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/vajradhara-and-84-mahasiddhas.html (accessed 24 September 2018).
  • ‘Shantideva’, Wikipedia: The Free Encyclopaedia, 26 August 2018, [website], https://en.wikipedia.org/wiki/Shantideva (accessed 24 September 2018).
  • ‘Shantideva’, Rigpa Shedra, [website], http://www.rigpawiki.org/index.php?title=Shantideva (accessed 24 September 2018).
  • Shenphen, Khenpo, ‘The Life of Shantideva’, http://dharmakaya.org/eventdocs/malaysia/1275657141.pdf (accessed 24 September 2018).
  • ‘Shantideva’, Bodhicharya, [website], https://bodhicharya.org/shantideva/ (accessed 24 September 2018).
  • ‘Santideva’, Stanford Encyclopaedia of Philosophy, 19 September 2016, [website], https://plato.stanford.edu/entries/shantideva/ (accessed 24 September 2018).
  • Sherab, Stanzin. ‘Shantideva: The Lazy Monk Who Became a Hero’, Siddharta School Project, https://siddharthaschool.org/shantideva-hero-monk/ (accessed 24 September 2018).
  • ‘Shantideva’, Chinese Buddhist Encyclopaedia, http://www.chinabuddhismencyclopedia.com/en/index.php/Shantideva (accessed 24 September 2018).
  • Rinpoche, Lama Zopa, ‘Shantideva’s “A Guide to the Bodhisattva’s Way of Life”’ Lama Zopa Retreat 2018, http://lamazoparetreat2018.org.au/shantideva-gtabwol/ (accessed 24 September 2018).

 

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未知

已知与未知同样令人畏惧
已知是安于现状和停滞不前
未知却可能带来成长和机会
人们并不知道自己是否更畏惧未知还是已知
谁说未知会比已知更糟
虽说未知有时的确比已知来得糟
然而说到底一切却依然还是未知
除非我们竭尽所能去努力
因此,全力以赴去追寻未知
因为在熟悉之后,未知就会转为已知。
〜詹杜固仁波切

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  • March 29, 2024 09:59
    Anonymous 问: 1: how can cleaning be turned into meditation? 2: in Chinese tradition, when someone passes away, there are these blankets with like Buddhas' names on it, Buddhist symbols, etc. What happens when they are cremated, what should we do so it isn't disrespectful to burn the cover/blanket? Thank you ♡
    pastor 已答: Dear Anonymous, Thank you for your questions. In regards to your first question, here is a part of Tsem Rinpoche's teaching (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/how-to-purify-your-karma-in-kechara-forest-retreat.html): "As I have shared before, during the Buddha’s time, he had a student who was not very intelligent, an old monk. And when this old monk memorised the first word, when he got to the second word, he forgot the first word. When he went back to the first word, he forgot the second word. And he’d yo-yo back and forth like that. And he was very frustrated so he asked the Buddha what he could do because he was having such a hard time memorising and understanding the Dharma due to his very, very, very, poor memory. And so the Buddha said, “Visualise a temple, the shoes of the monks, the floor, the surrounding area, the garden, the trees and all that as your mind. And all the leaves that have fallen as your karma, and your kleshas, your obstructions, your obstacles. Think of all the dirt, think of all the dust, as your kleshas and your obstructions and your negative karma, and every day clean it. And recite this DÜ PUNG DRI MA PUNG, DÜ PUNG DRI MA PUNG, DÜ PUNG DRI MA PUNG. Remove my defilements, remove its leftovers. Remove my defilements, remove the leftovers, the stains.. So, to recite that every day carefully and to visualise it carefully and do that.” So when you are cleaning, you visualise that you are cleaning the defilements from your mind, you can recite "DÜ PUNG DRI MA PUNG, DÜ PUNG DRI MA PUNG, DÜ PUNG DRI MA PUNG." or "Remove my defilements, remove its leftovers." Or you can recite mantras of purification such as Vajrasattva. In regards to your second question: from the Tibetan Buddhist viewpoints you would not burn mantras or images of or associated with the Three Jewels. However, the specific mantras on the blanket, may be for this specific purpose. We wouldn't be able to give you a definitive answers as we would need to know the specific mantras, prayers, images on the blanket. Hope this helps. Thank you.
  • March 28, 2024 05:40
    Jason 问: Continuing from the previous answer, how do we liberate ourselves from samsara if it’s impossible to not create further karma while existing in samsara? If we create karma just be existing, that means that we will keep reincarnating over and over again so it seems like we’re stuck in the cycle
    pastor 已答: Dear Jason, You've asked a very interesting follow-up question. Generally speaking, yes if you are in samsara, then you are always creating more karma. That's why the goal of Buddhists is to be liberated from samsara. The Buddha and other enlightened beings achieved this and the practice of Dharma itself is geared towards achieving this. I'll try to explain it here, hopefully I can do so in such a short space. So, normally there is no way out of samsara, but when you practice the Dharma there is. Remember in my previous reply to you, I mentioned that there are differing levels of severity of karma? Some are heavier, some lighter, etc. When practising the Dharma, you reduce the amount of karma that you produce. When you have less effects of karma, due to less negative karma itself, you can focus more on the spiritual practices that lead to liberation. I'll take the examples of the Refuge vows. There are 10 of them, split into three categories related to the body, speech and mind. First is the body, which includes to abstain form killing, as killing creates negative karma. The in the speech section, it includes to abstain from lying. This is harder to do. What is easier - to abstain from killing another human being, or lying to another person. The easier one is not to kill. Hence, you train yourself in this manner, working from those actions that are easiest to avoid, working up to those that are harder. For example in the mind section, one of the vows is not to covet something that another person has. But this is harder to do than either not lying or not killing. In other words, in our spiritual practice, we reduce the karma that we create though the actions of our body, speech and mind. Since we have less karma, we suffer less. And then finally, we are get to really subtle levels of karma, which are like residue in our mindstreams. But it's still there. In order to get out of samsara, you need to realise what we call emptiness (which is way to complicated to talk about here). In other words, the very path of the Dharma is to reduce the karma we create, starting with the easiest and working up to the hardest, which is where it becomes the easiest to understand emptiness. This who journey is a process, that's why teachings such as the Lamrim are indesipensible as it shows us the actual way to practice. Normally, we are stuck in Samsara. But when we practice the Dharma and ultimately realise emptiness (there are many, many steps in between) we are able to get out of samsara completely. This may sound confusing, which is why in Buddhism study, understand and practice is very important. We have Dharma classes available, where you can learn and find out more: https://www.kechara.com/learn/dharma-classes/ I hope this helps.
  • March 27, 2024 06:10
    Jason 问: People-especially family put certain expectations on us and when we refuse, it causes them a lot of stress and anger and we make them suffer…. my family wants me to marry and have kids but I don’t want to be tied down to Samsara any further and just explaining that I want to shave my head drives my mom crazy and she starts speaking to me in a very loud and forceful manner saying that she doesn’t care what I have to say and that she knows better than me so she will do whatever it takes make me have a family even if she ends up becoming a villain in my eyes because it’s for my own good so that I won’t be alone and lonely when I’m old. When we say no to people, especially to people who care about us and want the best for us, do we accumulate negative karma from causing them emotional turmoil and pain
    pastor 已答: Dear Jason, Thank you for your question. In essence, any action that causes another person harm or suffering whether physical or emotional generates negative karma. But karma is complicated and not as simple as we usually think about it. There are differences in level of severity of karma created, some can be very light and some can be heavy. These are due to the variables when creating karma, such as motivation, the actions, your feelings after it, etc. This can all be found in teachings that talk about karma, especially the Lamrim teachings. In Buddhism we teach that we need to avoid the creation of negative karma for sure. But simply by being stuck in samsara, there is actually no way out of creating karma. That is why Buddhists seek to be free from samsara altogether. Only when we are free from samsara, are we free from the creation of karma. In relation to your situation, if you are young and rely on your parents, for now you should try not to do things that are create division or disharmony within the family environment. That itself if the practice of the Dharma. Then later, when you are independent you can make more of an informed choice about what you want to do. Even in your current situation, you can practice the Dharma, it is not necessary to become a monk or nun to progress on your spiritual path. Dharma can be practiced in any environment, and actually practising towards our family is the best. When we transform our minds and our behvariours and they see just how beneficial this transformation is, this is the best way to show them that Dharma is good. This was a piece of advice that Tsem Rinpoche used to tell people in family situations all the time. I hope this helps you.
  • March 26, 2024 02:28
    Rojal Poudel 问: How can I meet my guru? Does one need a guru for initiation for tantra and other stuff on the path to enlightenment? Does one need a guru to attain enlightenment?
    pastor 已答: Dear Rojal, Thank you for your question. In regards to meeting your guru, there are many different ways. These days you can meet your guru online as well. For example, many people did not meet Tsem Rinpoche personally, but they consider him to be there guru. You may find this article interesting: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-guru-protocol-a-guide-to-knowing-who-your-guru-is.html In regards to tantra, yes, one definitely needs a qualified guru to bestow initiation and teach us the path of practice once you have initiation. In regards to our tradition, it is also considered necessary to have a guru to attain full enlightenment. Hope this helps. The article lined above will definitely help to answer some of your questions on a deeper level. Thank you.
  • March 25, 2024 10:35
    Rojal Poudel 问: How can you deepen your spiritual progress while sleeping? I heard some people can go to pure lands and get teachings directly from Buddha’s, Bodhisattva’s, and Dharma Protecters. Are these possible from Lucid Dreaming and Astral Projection?
    pastor 已答: Dear Rojal, Thank you for your questions. It's always nice to see you here wanting to learn more. Yes it is definitely possible to deepen your practice in your sleep. This is done during practice of Highest Yoga Tantra, after receiving initiation and progressed along generation stage practice. This would obviously include everything before receiving such iniation such as having a basis and grounding in the Three Principle Aspects of the Path and the Lamrim teachings. In this practice you are able to use sleep to engage in meditation. This would need you to be able to lucid dream before hand. The ability to lucid dream itself can be developed a number of ways, but the most common is single-pointed mediation concentration during waking life. This is also known as Shamatha meditation. But in this case, the object of your meditation should be a mental one, rather than a physical one. The best would be a visualisation of the Buddha. All of this is outlined in the Lamrim teachings in the section on developing concentration. In terms of Astral Travel, yes it is definitely possible, and again there are different methods to go about this. Again this should be done only after having received the appropriate intiations and teachings from your guru. However, there are quite a few dangers involved with this. As Tsem Rinpoche mentioned before, the two main ones is that your consciousness is not able to return to your body and two that a spirit can take possession of your body if your protection is not strong and you have not invoked a Dharma protector to help with protection aspects. Another thing about astral travel, is that even if learn how to do it, it is not necessary that you can actually visit pure lands or receive teachings, etc. This is because, to do this, would require a lot of merit. So there are many things and practices to develop merit before you should engage in it. Often times, people who claim that they have received teachings or visited purelands, actually haven't though they may think that they did. It could simply be a projection of one's mind and in some serious cases perhaps even due to spirits mascarading. If you would like to learn lucid dreaming, please look into the teachings of single-pointed concentration normally. The ability of lucid dreaming comes naturally for those who progress in their shamatha meditation. As for astral travel practices, I would advise not to engage in such practices unless you receive the appropriate initiations, teachings from and under the strict supervision of a qualified guru. Hope this helps.
  • March 24, 2024 01:17
    Dirji 问: How can I see my kaytsa
    pastor 已答: Dear Dirji, We are sorry, but we do not understand your question. Perhaps because you asked using the english phoenetics of the word. If possible, please post again using either the English translation of the word or using the Tibetan script, so that we can help you properly. Thank you.
  • March 23, 2024 12:11
    Marc 问: What is the direct translation of Tsem Rinpoche’s name mantra? Thank you 🙏🏽
    pastor 已答: Dear Marc, Thank you for your question. You can find a translation of the meaning of Tsem Rinpoche's name mantra on Kechara's Facebook page here: https://www.facebook.com/photo.php?fbid=683136630510067. Hope this helps. Thank you.
  • March 22, 2024 20:27
    Rojal Poudel 问: I am about to leave everything behind. I am tired of this life where I do the same thing everyday. I see everything but dharma as an illusion. I want to attain some sort of realization so that I can benefit other sentient beings. I am very inspired by the story of Milarepa, who gave up everything to learn dharma. Even the Buddha gave up comfort and luxury in search for this supreme truth. I also want to follow the Please tell me what I should do.
    pastor 已答: Dear Rojal, We can understand that you feel this way, and seeing the illusion of life should definitely motivate us to want to achieve something more spiritual. In the past when people asked Tsem Rinpoche the same question, he used to tell people a couple of things: > The first is that there are two methods to deal with our spiritual path. The first is to physically renounce everything and go into the wilderness, like Buddha Shakyamuni and Milarepa did. To cut yourself from everyone and everything and meditate continuously for years until you achieve realisation. But this is very hard to do in our day and age. We still need to have contact with people, there are the necessities of life to think about. Rinpoche said we need to think about things from a practice angle also. It takes a very great level of practitioner with an immense store of merit to be able to do this successfully. > The second method is to keep living within our a community and use them as a support for the transformation of the mind and spiritual progress. For example, that it why we have monasteries and nunneries, or Dharma centres and organisations to help with spiritual practice. This method is more measured, but you can still gain the same results. This is the more practical method. Especially according to the Mahayana path of practice, Bodhisattvas need to practice certain qualities in our minds and we progress towards enlightenment. Such qualities include the Six Perfections, but if we are not around others, how do we practice them? In order to practice generosity, we need others to be generous towards. In order to practice patience, we need others to be patient towards. In order to practice morality and ethics, we need to be in situations to be able to practice our vows. Enlightened beings like Buddha and Milarepa were able to do all of this in their minds during meditation but as mentioned before they were already high level pracitioners with immense merit. For example, Buddha Shakyamuni had three countless aeons of consistent practice life time after life time until his achieved enlightenment. > Another thing that Rinpoche shared, that while understanding the drawbacks of life and the benefits of becoming enlightened, a lot of the time what happens these days is that it is mixed up with emotion due to the challenges of life. People are looking for an escape, but not an escape from samsara into enlightenment, but simple an escape from their current problems. The need for escape, known as renunciation in Buddhism, is not to simply escape samsara, but developed in a certain way through contemplation and meditation. When we have such feelings, we should analyse them to see if they are in accord with the teachings and the methods of developing true renunciation. Many people also have a unrealistic way of thinking about physical renunciation and the spiritual path in general. Most people think it is easy, but it is not, is difficult because we need to deal with our minds, our emotions, our traumas, etc, from countless lives. If we don't have a firm foundation in Dharma practice and transformation before we attempt something like Buddha Shakyamuni or Milarepa, we will give up after a while because we find it too hard. And perhaps give up spiritual practice because the path did not actually match our expectations. So the key is to be as realistic as possible about our spiritual path. So our advice, rather than give up everything, as you may have family or other responsibilities, is to use your current situation to transform your mind, to practice the teachings right now in life, so that you can start progressing along the spiritual life. The best way to do this is to practice the Lamrim teachings, which give you a firm roadmap of how and what to practice in a sequential manner. Giving up everything is not necessary to make real progress on the spiritual path, as outlined in the Lamrim, but sustained and consistent practice is the key. Then use the situations in your life to actualise that transformation. We hope this helps.
  • March 21, 2024 00:44
    Jason 问: I listened to Tsem Rinpoche’s dharma talk and was inspired to be patient and kind towards other. For a while I felt like my mind had transformed and I started being more proactive in helping others and making sure to complete my responsibilities as perfectly as I can to not burden others and taking the initiative to help people that I see are struggling with their work but recently I have been feeling like I’m actually harming others instead of helping them by being kind because I feel like I’m enabling their bad behavior and rude attitude, especially one person in particular that I have to work with. No matter how much I help and show kindness, they don’t seem to change…and now I feel like a pushover for smiling and helping them even though they don’t show any appreciation or respect for it and instead take advantage of me and push even more of their responsibilities on me. I’ve been having thoughts that my kindness and patience has just become a cover for fear of confrontation now. What should I do? I feel like I’m gonna lose control and lash out even though I try to focus my mind on how the people around me must be struggling
    pastor 已答: Dear Jason, Thank you for your question. We are very happy to hear that Tsem Rinpoche's Dharma talks have inspired you, especially to practice patience and kindness towards others. Please do keep it up, the benefits of both qualities are immense and are central to spiritual transformation. We should always try our best to practice both patience and kindness, but sometimes practising it in the way we think may not be the best option. For example, in the case that you mentioned, it is not having the right effect on your own mind and also you are enabling your co-worker to exhibit negative behaviours as well. In this case, actually practising kindness would not be to become a pushover, taking more responsibilities, etc. This isn't beneficial for your or the co-worker. So here, practising kindness would actually be not to allow the person to do such things, but it should be practised with patience and not out of emotion. So you would do this in a very skilfful manner. The best would be to have a talk with your co-worker in a very calm manner and explain how you are feeling and how they are making you feel in the work environment, and try to sort out the situation before it progresses. Especially since you are having such thoughts of anger and the posibility of lashing out. Practicing kindness and patience is not at all become a push over or allowing others to skip out on their responsibilities, etc. We really hope this helps. Thank you.
  • March 20, 2024 14:49
    Sok 问: Hello respected pastors. Is Kusha grass same as Durva grass? How to obtain kusha grass?
    pastor 已答: Dear Sok, Kusha grass and Durva grass are two different types of grass, they are not the same. Kusha grass is also known as halfa grass, big cordgrass, or salt reed-grass. Its scientific name is Desmostachya Bipinnata. In shape, each blade of grass is long and straight. Durva grass is also known as bermuda grass. Its scientific name is Cynodon Dactylon. In shape, each blade looks segmented and has smaller leaves sprouting from it. You can google the scientific name to see the difference between the two. Generally, they can be bought at Indian religious stores if there are any nearby where you live. Alternatively, if you live in Asia, you can buy a traditional grass broom, which you can substitue for the Kusha grass. It is a close relative of Kusha grass and the lamas have said that it can be used as substitue if you cannot find the actual grass. I hope this helps. Thank you.
  • March 19, 2024 20:56
    Bhavisha 问: How to know wheather specific LOCAL deity is enlighten or not?
    pastor 已答: Dear Bhavisha, Local deities are not enlightened. They are sentient beings who look after or take care of a specific area. There are different names for these types of beings, such as local deities, Land God, Landowner deities, etc. They belong to the God Realm, but as other beings in the god realm, they are not enlightened. Hope this helps.
  • March 18, 2024 09:57
    Rojal Poudel 问: What comes after attaining samatha or calm abiding meditation?
    pastor 已答: Dear Rojal, Nice to see you back here! Shamatha is a tool, basically through this meditation you develop single pointed concentration. But after developing that, you use it to engage in Vipashyana meditation, otherwise known as Special Insight. Different traditions have different version of Special Insight. In our tradition, we use this type of meditation to analyse what we call "emptiness." The teachings on the emptiness are the actual teaching that leads to enlightenment. All other teachings or practices help to prepare your mind to be able to do this. Shamatha comes in, because the topic of emptiness is so deep, that we need single-pointed concentration to analyse it. If we don't have this type of concentration, we will not be able to understand emptiness. Hence, shamatha and vipashyana meditation are used in tandem to achieve enlightenment. This may seem a little abstract. The Lamrim teachings go into this in a lot of detail. They can be found in the chapters dealing with the Concentration and Wisdom as part of the Six Perfections in the Great Scope sections of the Lamrim. Hope this helps. Thank you.
  • March 17, 2024 23:16
    Jonathan Tan 问: Hi Dear Pastor, I am curious if H.E 25th Tsem Rinpoche had any heart disciples (son/daughter) Is there a difference between heart and root disciples?
    pastor 已答: Dear Jonathan, Thank you for your question. There is no one heart disciple of Tsem Rinpoche. This usually refers to specific person who carries on the teachings and practices of a particular teacher. Tsem Rinpoche wanted something different for Kechara, hence we carry on his teachings and practices as a group, rather than one specific person. Rinpoche trained his students, who are either Sangha, Pastors or senior students in various ways of continuing his teachings, especially through the work that they do. In this way, we continue Rinpoche's teachings as a group rather than any one heart disciple. Hope that this helps. Thank you.
  • March 16, 2024 01:18
    Sirius 问: Hi dear pastors, I'd like to get recomendations on how to improve my actual sadhana. My morning starts by taking refuge and making offerings to the three jewls, followed by Lama Tsongkhapa's Guru Yoga. After this I usually study Lam Rim, and other Dharma Texts. During the afternoon I meditate for a about an hour or so, and somedays I do the Dorje Shugden sadhana given by Rinpoche. Finally at night I finish my day by doing Vajrasattva meditation and confession to the 35 Buddhas. What else can I do to improve my sadhana? What practices would you recomend me to do? Do you have recomendations on texts I could read? I would like to add that I live in Argentina, and I do not have any buddhist temple near sadly, so I cannot go there to practice, learm or collab. I would appreciate advice on this. Thank you in advance.
    pastor 已答: Dear Sirius, Thank you for your question. In terms of practice, you are doing a lot. We are very happy to read that you are doing all these beneficial practices. They will be very beneficial for you. What you are doing is very good already, the only thing that I would say is to make the Dorje Shugden sadhana consistent as well as the others. If you are doing the short Diamond Path sadhana, it includes the Vajrasatta meditations, so you don't have to do it separately. We just have some points to help you improve your practice: > First is whenever you do any of the practices, is it vital to make sure you take refuge, generate bodhicitta and practice the four immeasurables before each session. And then at the end of the session, make sure to dedicate. This seals the merit generated from your practice. This is very important as if we don't have the correct motivation at the beginning and dedicate it at the end, since the merit is not sealed, the positive potential is destroyed when we have disturbing emotions, especially anger. > The second is to be consistent in your practices and do them daily. If you cannot be consistent with the practices you are doing at the moment, then reduce what you are doing to make it simple, for example just the Diamond Path (which includes Tsongkhapa's Guru Yoga anyway). Then once you are consistent daily, later you can slow add in other practices and become consistent with them. > The third is to keep revising the teachings on these practices, understand the motivation, deepen your visualisations, etc. > In regards to your meditation, if you are doing breathing or concentration meditation, again, revise the teachings again and again to make your practice stronger and understand where you are on your meditational path. > You can also spend some time every day, maybe five or ten minutes contemplating the Lamrim teachings step by step. This itself is extremely transformational and will propel you along the spiritual path. In regards to what else to study or read, here is a very good article: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/books-that-are-a-must-read.html If you consider Tsem Rinpoche to be your spiritual teacher, there are thousands of hours of teachings on YouTube: https://www.youtube.com/channel/UCoTg0Wc5q3Gnz8ej3ETCdMQ You can watch and re-watch them to deepen your understanding and practice. I hope all of this helps.

图文吧

Rejoice to the volunteers (also kind sponsors) who cleaned the Gyenze Chapel and made abundant offerings to Gyenze. ~ Alice
2 天前
Rejoice to the volunteers (also kind sponsors) who cleaned the Gyenze Chapel and made abundant offerings to Gyenze. ~ Alice
Offered beautiful flowers abundantly to Gyenze. ~ Alice
2 天前
Offered beautiful flowers abundantly to Gyenze. ~ Alice
Offered beautiful flowers abundantly to Gyenze. ~ Alice
2 天前
Offered beautiful flowers abundantly to Gyenze. ~ Alice
Our weekly Dorje Shugden Puja @ 23/3/2024 . William, as the umze is seen here burning incense powder as we are about to recite the Sangsol Prayer to Dorje Shugden composed by Ganden Serkong. Kechara Penang Study Group by Jacinta.
4 天前
Our weekly Dorje Shugden Puja @ 23/3/2024 . William, as the umze is seen here burning incense powder as we are about to recite the Sangsol Prayer to Dorje Shugden composed by Ganden Serkong. Kechara Penang Study Group by Jacinta.
And here's Mr Wong of KSK Ipoh who dropped by to pray and offered some donation to the Chapel. Kechara Penang Study Group. Pic by Siew Hong & uploaded by Jacinta.
2 周前
And here's Mr Wong of KSK Ipoh who dropped by to pray and offered some donation to the Chapel. Kechara Penang Study Group. Pic by Siew Hong & uploaded by Jacinta.
Today's puja (16/3/2024) ended around 420pm, Jacinta was the umze of the day. Pic by Siew Hong. Kechara Penang Study Group by Jacinta.
2 周前
Today's puja (16/3/2024) ended around 420pm, Jacinta was the umze of the day. Pic by Siew Hong. Kechara Penang Study Group by Jacinta.
Group photo taken after the last session, sealed with King of Prayers. Come and join us next time! Sayonara - 9-10th March 2024 - Kechara Penang DS Retreat by Jacinta.
2 周前
Group photo taken after the last session, sealed with King of Prayers. Come and join us next time! Sayonara - 9-10th March 2024 - Kechara Penang DS Retreat by Jacinta.
Abundance altar! Fruits, flowers, Mee Koo (traditional Penang buns), Bee Hoon, sourdoughs and snacks are some of the offerings to Rinpoche, Buddhas & Bodhisattvas. Kechara Penang Dorje Shugden Retreat 9-10th March, 2024 by Jacinta.
2 周前
Abundance altar! Fruits, flowers, Mee Koo (traditional Penang buns), Bee Hoon, sourdoughs and snacks are some of the offerings to Rinpoche, Buddhas & Bodhisattvas. Kechara Penang Dorje Shugden Retreat 9-10th March, 2024 by Jacinta.
Siew Hong, one of retreatants and an active member of Kechara Penang group proudly presented her torma to be used during the Kalarupa puja. Kechara Penang Study Group by Jacinta
2 周前
Siew Hong, one of retreatants and an active member of Kechara Penang group proudly presented her torma to be used during the Kalarupa puja. Kechara Penang Study Group by Jacinta
Torma making was taught by Pastor Seng Piow and held one day before the retreat. Kechara Penang Study Group by Jacinta
2 周前
Torma making was taught by Pastor Seng Piow and held one day before the retreat. Kechara Penang Study Group by Jacinta
Penang Dorje Shugden Retreat cum Puja, 9-10th March 2024 led by Pastor Seng Piow with 12 retreatants. Uploaded by Jacinta
2 周前
Penang Dorje Shugden Retreat cum Puja, 9-10th March 2024 led by Pastor Seng Piow with 12 retreatants. Uploaded by Jacinta
The celebration ended with a Dorje Shugden puja, dedicated to all the sponsors, our loved ones and as well as for the happiness & good health for all sentient beings. May Rinpoche return swiftly too and taking this opportunity wishing all Happy Chinese New Year and Gong Xi Fa Cai from all of us, Kechara Penang Study Group. Uploaded by Jacinta.
2 月前
The celebration ended with a Dorje Shugden puja, dedicated to all the sponsors, our loved ones and as well as for the happiness & good health for all sentient beings. May Rinpoche return swiftly too and taking this opportunity wishing all Happy Chinese New Year and Gong Xi Fa Cai from all of us, Kechara Penang Study Group. Uploaded by Jacinta.
Seen here, Pastor Seng Piow set off firecrackers - welcoming of the upcoming year with enthusiasm and positive energy. Kechara Penang Study Group by Jacinta
2 月前
Seen here, Pastor Seng Piow set off firecrackers - welcoming of the upcoming year with enthusiasm and positive energy. Kechara Penang Study Group by Jacinta
In this pic, Pastor Seng Piow is sharing Dharma with newbies ~ Sharyn's friends. It's always good to make light offerings at the beginning of new year. By making light offerings, you are able to dispel the darkness of ignorance and achieve wisdom. Kechara Penang Study Group by Jacinta.
2 月前
In this pic, Pastor Seng Piow is sharing Dharma with newbies ~ Sharyn's friends. It's always good to make light offerings at the beginning of new year. By making light offerings, you are able to dispel the darkness of ignorance and achieve wisdom. Kechara Penang Study Group by Jacinta.
One the day of Losar (new lunar year), it is always beneficial for Buddhist practitioners to get together in making abundant offerings to Buddhas on the altar to usher in goodness, prosperity and well-being of our loved ones. It's more auspicious this year as Losar and the Chinese New Year begin on the same date, 10th Feb, 2024. Back in Penang, our Kechara members came together to decorate the altar with abundance offerings for Dorje Shugden puja @3pm. Kechara Penang Study Group by Jacinta.
2 月前
One the day of Losar (new lunar year), it is always beneficial for Buddhist practitioners to get together in making abundant offerings to Buddhas on the altar to usher in goodness, prosperity and well-being of our loved ones. It's more auspicious this year as Losar and the Chinese New Year begin on the same date, 10th Feb, 2024. Back in Penang, our Kechara members came together to decorate the altar with abundance offerings for Dorje Shugden puja @3pm. Kechara Penang Study Group by Jacinta.
Mr. Dared Lim was offering water bowls on behalf of Kechara Ipoh Study Group. (Kin Hoe)
2 月前
Mr. Dared Lim was offering water bowls on behalf of Kechara Ipoh Study Group. (Kin Hoe)
Jun from Ipoh was offering mandarin oranges to Mother Tara and The Three Jewels. (Kin Hoe)
2 月前
Jun from Ipoh was offering mandarin oranges to Mother Tara and The Three Jewels. (Kin Hoe)
Prior to our puja in Ipoh, Mr. & Mrs. Cheah Fook Wan were preparing for the offerings to the Buddhas. (Kin Hoe)
2 月前
Prior to our puja in Ipoh, Mr. & Mrs. Cheah Fook Wan were preparing for the offerings to the Buddhas. (Kin Hoe)
On Sunday afternoon, Kechara Ipoh Study Group has carried out Mother Tara prayer recitations in Ipoh. (Kin Hoe)
2 月前
On Sunday afternoon, Kechara Ipoh Study Group has carried out Mother Tara prayer recitations in Ipoh. (Kin Hoe)
Some of the best shots taken during Thaipusam in Penang. Swee Bee, Huey, Tang KS, Nathan, Choong SH and Jacinta volunteered. Wai Meng came all the way from KL to help out. Kechara Penang Study Group by Jacinta
2 月前
Some of the best shots taken during Thaipusam in Penang. Swee Bee, Huey, Tang KS, Nathan, Choong SH and Jacinta volunteered. Wai Meng came all the way from KL to help out. Kechara Penang Study Group by Jacinta
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Dorje Shugden
点击观看我对多杰雄登的说法。。。