lake of lotus (16) the application of wisdom-the wisdom in d

By Vajra Acharya Pema LhadrenTranslated by Amy W.F. Chow

The Wisdom in DirectingOne’s Dharma Practice (16)

Excerpt of Last IssueThe Skills in the Setting-up of “Plans”

The primary condition for “success” is the setting-up of an “objective” (please refer to Issue 2 of the “Lake of Lotus”). In the setting-up of an objective with regards to one’s preference, capability and ideal, to be supplemented with the skills in the setting-up of an “objective” (please refer to Issue 3 of the “Lake of Lotus”), a blueprint of grandeur for the ideal of one’s life has more or less been drawn up. Then, what is the next step to proceed in order to ensure success “in achieving the objective”?

The next step is to draw up a detailed and concrete “plan” which is also strategic and efficient in nature. To work out a series of “plans” for the major, medium-term and small objectives is like the building up of a network of interconnected highways which would eventually lead to “success”. In designing the numerous “plans”, attention must be paid to the following items:

1. Complementarity and the Enhancement of Effectiveness: The links between “plans’ should have compatible, complementary and interdependent effects….(please refer to Issue 4 of the “Lake of Lotus”).

2. A thorough elimination process to decide what to ”adopt and abandon”: Irrespective of working

out major, medium-term and small “plans”, there must be a process to prioritize and eliminate with regards to some designated elements and conditions. A thorough elimination process to determine what to “adopt and abandon” ….

Designated Elements & Conditions in Determining What to “Adopt and Abandon”

(i) Importance: To what extent would the “plan” help in achieving the “objective”? To what extent would this “objective”, in which one is prepared to achieve, help in achieving the major objective”?...... (please refer to Issue 5 of the “Lake of Lotus”).

(ii) The Price to be Paid: Life is short and limited. All the resources that you presently possess could be lost at any moment. One must clearly understand the characteristics of the “Combination of Resources” and its relations with Destiny in one’s own life before making any changes, to realize the price that one has to pay for the different “plans”, and then go through the processes of elimination

• How to Look for Orientations in Breaking Through “Adversities”• How to Heal Emotional Wounds• The Analytical “Spiritual Guidance” of Vajrayana

Issue no.161

Dudjom Buddhist Association (International)4th Floor, Federal Centre, 77 Sheung On Street, Chaiwan, Hong Kong

Tel： (852) 2558 3680 Fax： (852) 3157 1144Website：http://www.dudjomba.com E m a i l： i n f o@ d u d j o m b a . o r g . h k

Copyright Owner:Dudjom Buddhist Association International Limited

Youtubewww.youtube.com/user/DudjomBuddhist

Facebookwww.facebook.com/DudjomBuddhist

土豆http://www.tudou.com/home/dudjom

优酷http://i.youku.com/dudjom

56.comhttp://i.56.com/Dudjom

Issue no.162









and deployment in order to “adopt and abandon” in these various “plans”. In this way, this would enable the limited resources to become “ever-renewing, inexhaustible and of unusual value for money” within a limited framework of time and space (please refer to Issue 6 of the “Lake of Lotus”).

(iii) Strength and Weakness: Every person has his/her own strengths, merits, skills, as well as his/her weaknesses and the Achilles’ heel (weakest point). In order to achieve success of any “objective” or of any “plan”, one must be very clear of one’s own strengths and weaknesses; and then through various skillful arrangements, try to complement and make use of one’s strengths and weaknesses in designing the contents and procedures of the “plans”. This is an “important strategy” in eliminating and deploying the “plans”, and thus should not be underestimated (please refer to Issue 7 of the “Lake of Lotus”).

(iv) The Factors of Time and Effectiveness (1): In drawing up any “plan”, one must take into account the “planning of time”. The “principles for the usages and wastages of time” must be clear, and have to be linked up with the effectiveness of the “plan”. Hence, time should be spent on those “plans” which are most effective and can bring the highest rate of return. One should prioritize one’s different “plans” according to the long or short durations of time used and their relative effectiveness. “Plans” that require one to put in a lot of time and effort, but with low rates of return and low effectiveness, should be scrapped. One should refine and improve one’s “plans” by making reference to the “principles for the usages and wastages of time”. This is a major direction in the selecting, eliminating and refining process of one’s “plans” (please refer to Issue 8 of the “Lake of Lotus”).

(v) The Factors of Time and Effectiveness (2): Due to the simple fact that one has only very limited time and energy in one’s lifetime, and if one’s own objective is either to be “liberated from the cycle of transmigration” (known as “Samsara” in

Sanskrit), or to attain “full enlightenment” (“Buddhahood”) within this very life, then your “planning of time” and the “principles for the usages and wastages of time” for this life will become one of the critical points in determining whether you would succeed or fail. Hence one must be very cautious and rational about this. If your objective is “to be reborn into the Buddha’s Pure Land” within this lifetime, then you would have had greater flexibility in the handling of your “planning of time” and the “principles for the usages and wastages of time”, but they still should not be neglected. Hence, what will be the most wise and effective way in the “planning of time” for one’s life while one is on the path for Dharma practice?......(please refer to Issue 9 of the “Lake of Lotus”).

(vi) The Factors of Time and Effectiveness (3): Does it mean that if one is unable to undergo “long-term retreat”, one would not be able to achieve the “objective” to become “liberated from Samsara or in attaining Buddhahood within this lifetime”? If you want to know the answer, please answer the following three questions first and to know about the “three essential factors” in the application of Buddhist teaching in our “Daily Living” …….. (please refer to Issue 10 of the “Lake of Lotus”).

(vii) The Factors of Time and Effectiveness (4): Wrong “Planning of Time”: It is no easy matter at all for one to be able to master the keys to success of “Dharma Practices” in one’s “daily living” in order to have achievements, as well as to be able to achieve the “objective” of becoming “liberated from Samsara or in attaining Buddhahood within this lifetime”. Even if one does possess the three best conditions (please refer to Issue 10 of the “Lake of Lotus”), it will still be unavoidable that one can fall prey and become lost again in this “tidal sea of sorrow in Samsara”, as one goes through this undulated waves of ever-changing life cycle. If one tries not to fall again, and instead wants to further consolidate upon one’s own foundation, one of the best methods is to merge one’s own “Dharma practices” into one’s “daily living” so as to ensure one’s mastering of the “Planning of Time”.

Issue no.163









No matter in the setting of what kinds of “plans”, one has to try and predict what would be the outcomes that would be brought upon you by this “plan”? What will be the side-effects and how many? One always hopes for the best but be prepared for the worst. Many a Dharma practitioners, when planning the times for their “Dharma practices”, will tend to take care of one but then lose hold of the others, making it more contradictory, and also more confusing, for one’s own “daily living”, and thus ending in the loss of what to “adopt and abandon”. (please refer to the Issue 11 of the “Lake of Lotus”).

(viii) The Factors of Time and Effectiveness (5): The “Planning of Time” in One’s “Daily Living” (1) -- Linking up by the Main Theme, and Getting Through the Sequences of Events: How can the “planning of time” in one’s “daily living” be designed so as to avoid the various wrong doings? How should we practice the “Holy Dharma” so as to make the “effectiveness of Dharma practices during meditation” be linked up and steadily sustained with that in “post-meditation daily living” so as to further it and let it become fully “developed”? If one wants the “success” to be speed up, how should it be planned so as to remove those obstacles that will hinder the “effectiveness”? How can the sequence of incidents to be traced out of those confusions, and the key positions to be found in solving the problems? How can a consensus be reached between one’s “cognitions” and “reality” so that the “contradictions” can be resolved? How can the “devotion, pure state of mind and dedication” of Dharma practices “during meditation” be linked up and be sustained with that in the “post-meditation daily living” with a correct “state of mind”? ….(please refer to the Issue 12 of the “Lake of Lotus”).

(ix) The Factors of Time and Effectiveness (6): The Skilful Usages of the “Main Theme” and the “Sequences of Events”: The “cardinal mentality” is the major key in deciding on all things, and so the

“planning of one’s Dharma practices” in one’s “daily living” has to use the “cardinal mentality” as the “main theme” to link up the “static states of Dharma practices” with the “dynamic states of Dharma practices”, by connecting their “common points” so as to get through the rigid dichotomy in one’s “planning of time,” and thus opening and tidying up the disordered “sequences of events” in order to synergize the contradictions of these two and to make them to become complementary to each other, while using the “cardinal mentality” as the basis all through. This is, indeed, the “main points of planning” for one’s Dharma practices in “daily living”. Yet, how one focuses on the “cardinal mentality” and the “planning of time” would become the main key points for one’s “successes and/or failures”.…(please refer to the Issue 13 of the “Lake of Lotus”).

(x) The Factors of Time and Effectiveness (7): Flexibility in the Using of One’s “Mentality” for One’s Dharma Practice: While practicing the Dharma during the undulated waves of “daily living”, one can hardly sustain one’s “meditational power” and the degree of the steadiness of one’s “Dharma practice’ by relying solely on “Emptiness”. In order to be able to continuously enhance and elevate one’s Dharma practice in “daily living”, one must have to adopt “Emptiness” as the unchanging and everlasting “cardinal mentality”. One further needs to flexibly make use of the “three main essential

Issue no.164









points” of one’s Dharma practice in “daily living” so as to train one’s own “mind” in addressing the problems of one’s “daily living”, as well as to transform one’s “emotions and feelings” in becoming the “driving force for one’s Dharma practice” (please refer to the Issue 14 of the “Lake of Lotus”).

(xi) The Factors of Time and Effectiveness (8): Criteria for “Dharma Practices in Times of Adversities” (1): In the undulated journey in the course of one’s lifetime, it is unavoidable that one would meet with many adversities. If you encounter these adversities and could not handle them properly, they would become the obstacles to all of your plans and objectives. Regardless of what “time and effectiveness” that you may have, they would be completely disturbed and delayed, and would hardly function properly. Thus, when one can skillfully adopt the strategy of getting through the obstacles by linking up the “Main Theme and the Sequences of Events”, and when one has set up the principles for choosing one’s “Cardinal Mentality” and also for the “Three Essential Factors” within one’s “mind”, one should at the same time follow the criteria for one’s “Dharma practices in times of adversities” as the procedures for handling the situations (please refer to the Issue 15 of the “Lake of Lotus”).

(xii) The Factors of Time and Effectiveness (9): Criteria for “Dharma Practices in Times of Adversities” (2)

Among the criteria for “Dharma Practices in times of Adversities”, one should pay attention and adhere to the following procedures:

1. to alienate from one’s role 2. to remain calm 3. to analyze accurately 4. to act within one’s own capacities

– this can be regarded as the “time planning for one’s Dharma practice during adversities”

5. to take advantage of the different circumstances

6. to learn from one’s own experiences 7. to elevate one’s own awareness

How to Look for Orientations in Breaking Through “Adversities”

3. To Analyze Accurately

One’s success or failure would usually depend upon the degree of accuracy in one’s analysis of the matters or events on hand. With an “accurate analysis”, one would then come up with “accurate options in dealing with them”. This is the starting point for achieving success, and is also the foundation for one’s success. Like a doctor, he must be able to “accurately diagnose the diseases” before he can work out the “accurate treatment plans”, and to prescribe the right medicines for the diseases. Hence, the “skills and methods of analysis” have become the focal knowledge of modern science.

During the process of an analysis, “to alienate from one’s role” and “to remain calm” are the essential elements, both of which cannot be without. During the process of an analysis, if the analysis involves too many of one’s own “subjective views”, or too-emotionally-involved with “greed, hatred and ignorance”, or too-much-involved with other people’s subjective views and emotions, then the results of the analysis would deviate far away from the objective truth. Strictly speaking, such type of an analysis could hardly be considered as an “analysis”. It can only be said as a kind of “cover-up” for some kind of “rationale that was made up in order to tie in with one’s own subjectivity”.

Since one’s emotions may easily be wavered during “adversities”, one’s “subjective unconscious” would crowd in when one is under attack. Hence, one’s analytical power during “adversities” could not function properly as there are usually too many hindrances. In order to be able “to analyze accurately”, one must be able “to alienate oneself from one’s role” and “to remain calm”. Why should one need “to analyze accurately”? This is because the characteristics of “adversities” are that “the roads for moving forward are blocked, while the roads for retreat are enclosed, and there are many difficulties”. The scope of vision for the one in the plight is very limited. It is only through conducting an accurate analysis that one can find a way out, and this is, indeed, the only direction for one to be rescued. An “accurate analysis” is not only the exit for the plight but also the rationale and road map for one’s release from the plight. Thus, if there is any slight deviation in the analytical results, making it to be far away from the objective truth, then it would delay the timing and opportunities for one’s own release, or even end up in having no hopes for one’s release.

Issue no.165









For those who are hit by “adversities”, their “spirits” are very fragile and would require the support of strong rationales. As their “minds” are blurred, gloomy and without any directions, they would require strong rationales in order to become their guiding and orientating targets. Where do all these strong rationales come from? Of course, they must have to be derived from “accurate analyses”. If the results of “accurate analyses” are usually crisscross, meticulous, close to the objective truths, specific and orderly, they can easily be turned into a practical map for one’s own escape, a set of procedures in planning for one’s release from the plight, and a specific option for solving the difficulties. It can also be turned into a guidebook with orientating targets.

When those in the plight are in possession of such powerful assistances, it would help them to stabilize their fluctuating, rashly, anxious and insecure “minds”, and to help them accept the challenges with composure. In times of “adversities”, the one who is in the plight is usually surrounded by a group of enthusiasts, or those with special minds, to offer their helps. All of them would be eager to offer different suggestions and strategies. Some are kind-hearted ones, but would “unintentionally do the wrong things to help” due to their limited wisdom, and thus their assistance would only “worsen the situation”. Some of the others’ opinions would contain personal “greed, hatred and ignorance” which would complicate the

situations of the “adversities”. While some of the others’ opinions are traps in enabling them to “take advantages of those situations”. Of course, there might be some of those opinions that are really good medicines for one’s release from the plight.

Then, how can one select the excellent methods from all those confusing opinions in order to facilitate one’s own release from the plight? How can one organize a powerful “rescue team” from the disorderly crowd? The secret to this is to have a penetrating insight to be able to “identify the heroes”, as well as the foresight and wisdom to “know the right strategies”, all of which lie with “accurate analyses”. This is because through conducting “analyses”, those who are in the plight would have obtained concrete information and rationales which would help them to compare and contrast, as well as to select the best methods amidst the confusing opinions for their own releases, and to choose the good ones and to eliminate the bad ones in selecting the rescue talents.

For those who are beset by “adversities”, they should avoid from “thinking this way at one time and then another way at another time, or being hesitant to choose their courses of actions, resulting in their losing the golden opportunities” for their own releases. In order for one to be able to “take such measures that are suitable in light of local conditions”, such that the “difficulties could be resolved readily”, one’s “analyses” must have to be most accurate and meticulous. Then, how can it be accurate and meticulous? That is, one needs to “conduct on-site observations, by observing the details, be modest enough to consult others and to learn from them, to take into account of the different opinions of all others in order to get better results, and finally to think through and consider all options equally, quietly and carefully”.

How to Heal Emotional Wounds “Adversities” include emotional wounds.

One would ask how could one “conduct on-site observations” for emotional wounds? As early as about 2,550 years ago, the Lord Buddha Shakyamuni had already personally answered this question. There was a woman whose son had passed away. She came to the Lord Buddha and begged Him to make use of His “supernatural powers” in order to “bring her son back to life” again.

The Lord Buddha had kindly comforted this woman who was overwhelmed with sorrows. But, no matter how the Lord Buddha had tried to comfort her, she could not accept the advices, and persistently requested the Lord Buddha to make use of His

Issue no.166









“supernatural powers” to “bring his son back to life” again. The Lord Buddha then gave her the following advice: “You go into the village and visit each and every household. If you can find a household that had never experienced the death of a family member, I would accede to your request.” The woman saw a glimpse of hope amidst her confusions. Without a second thought, she immediately ran to the village and asked each and every household. After she had finished asking one household, she felt a bit more despair, and yet at the same time she could better understand the true reality, and became a little bit more rational. After she had completed asking every household in the village, she had fully come to realize and understand that there was no family which had not experienced the pain of losing its relatives. She knew that death was so common and so near.

During the process of her “on-site observations”, she had “observed in details” and understood that there were many forms of death. Many of the people who died had suffered more pains and tortures than that of her own son. Through her “modesty of consulting others and learning from their experiences”, she could feel that the pains experienced by each household on the deaths of their family members were no less than that of hers. Through the process of “learning from the experiences of others”, the members of the households that she had visited comforted her, guided

her, encouraged her and blessed her, thus enabling her to recover her own “rationality” gradually. When she had “thought through and considered all the information that she had gathered”, she came to fully realized and understood that death of a person was inevitable. The burning issue in front of her was no longer trying to “bring her son back to life” again, but for her to face his son’s death in a correct way, and to walk away from the pains, and to proactively develop the future “path for her liberation”. Although she could not find a household which “had not experienced the death” of a family member, and thus could not request the Lord Buddha to make use of His “supernatural powers” to “bring her son back to life” again, but then she did find a way to become awakened and had taken refuge in the Lord Buddha.

The fact that emotional wounds are difficult to get healed is because, after all, human beings are emotional animals. They would indulge themselves in the currents of emotions, and thus their rationality would easily be submerged, making it difficult for them to get away and be healed. In order to get healed, one must find a way to recover one’s own rationality. In the processes of “analyses”, if one has relied upon methods which are “mechanical, rational and one-directional”, it would be difficult for the one in the plight to be fully involved, and so it would likely to be slow in having any effects. On the other hand, if one makes use of methods which are “repetitive, interactive in both ways, and balancing out for both rationality and emotion”, then the one in the plight would get involved whole-heartedly. It would be quick to have effects which would also be significant. The above-mentioned method as advocated by the Lord Buddha Himself is a very distinguished method to dispel doubts and to remove obstacles and difficulties.

The Analytical “Spiritual Guidance” of Vajrayana

The “ritual texts” (or “Sadhanas” in Tibetan) in the Dharma practices of “Tibetan Buddhism” also consisted of many analyses and strategies for handling such analyses. It is a pity, however, that many people practiced these “ritual texts” with a superstitious hue, and as a result, they could not give rise to any sign of “in communion”, let alone to be able to flexibly make use of them.

Some people who, like bookworms in reciting these practical ritual texts by heart and pair their practices with some kinds of “visualizations”, would think that they would be able to become liberated on the basis of these practices. They have under-estimated the complexity and volatility of the “posthumous worlds”.

Issue no.167









Some people just practice these practical ritual texts like robots, without understanding the analyses of the “spiritual guidance” for their Dharma practices, the targets that these practices are aiming for, as well as the “oral pith-instructions” in achieving the objectives, and thus resulting in their over-estimating their own abilities.

The establishment of the procedures for various practices in the ritual texts of Dharma practices in “Tibetan Buddhism” originated from the experiences of those realized Dharma practitioners. Through their practical practices in the “spiritual realms”, they had established those practical procedures specifically in dealing with people of “different levels of spiritual realms, and with different habitual tendencies, cognitions and karmas”. Such practical procedures were derived from “accurate analyses” of some pragmatic practices. There was a rationale for each of the practical procedures, and a target for which to deal with. Of course, there were also knacks for the oral pith-instructions in achieving the objectives.

Such practical ritual texts are anything but superstitious, and they are very scientific. If one does not understand the rationale of the practical ritual texts, one would have difficulties in making use of them, and would not be able to handle the “posthumous worlds” which are complex and volatile. It would also be difficult for one to become liberated from the “cycle of karmic existence” (or “Samsara) on the basis of such practical methods. Hence, if one is to practice the ritual texts of the Dharma practices in Tibetan Buddhism, one should first familiarize oneself with the practical methods, and then as a further step, one need to understand the analyses of the “spiritual guidance” and the knacks for the “oral pith-instructions”, and then go on to be trained in one’s skills of applying them. Of course, the most important and fundamental key of all for one’s failure or success will depend upon whether one has the correct “mindset” with the “correct knowledge and view” in making use of these skills or not.

However, many of the present Tibetan Buddhist teachers in general do not know how to explain even the general Buddhist teachings, let alone those analyses of the “spiritual guidance” and the knacks of the “oral pith-instructions”. They only know how to organize a great many ceremonial rituals for either empowerments or pujas, pushing the whole of “Tibetan Buddhism” onto the “road of superstitions”. Then, how could they even know about such in-depth analyses of the “spiritual guidance” and the knacks of the “oral pith-instructions”? It would be inadequate to have only a small handful of Tibetan Buddhist teachers who know how to explain and publicize the Buddhist teachings.

This should be more popularized. As far as the analyses of the “spiritual guidance” and the knacks of the “oral pith-instructions” are concerned, since these will involve the analytical powers of comprehension and the practical and empirical experiences on the part of the Dharma practitioners, it is an inevitable fact that only a very few of the present-day Tibetan Buddhist teachers would know how to teach them. Whether the general practitioners will be able to learn those analyses of the “spiritual guidance” and the knacks of the “oral pith-instructions” would have to depend upon their own standards and wisdom in choosing their own teachers.

After all, whether one’s Dharma practices would succeed or not, whether one has enough ability to handle the “posthumous worlds” or not, and whether one would fall into the “Three Lower Realms” (of Hell, Hungry Ghosts, and Animals) or not, will all depend upon whether one’s practice methods while still alive were “up-to-the-point” or not, whether one would be able to leave superstitions in order to conduct independent “analyses” or not, so as to follow those “practice methods” that has been passed down from those realized Dharma practitioners. Such practice methods were analytical in nature and were filled with the wisdom of realizations. If one hopes that, after one’s own death, that there would be some people who can help you to be released from the dangers, then it might be a possibility. However, if one would

Issue no.168









want to become liberated from the “cycle of karmic existence” (or “Samsara”), then it will be only oneself to be relied upon, and no one else. Otherwise, the Lord Buddha Shakyamuni would not have to work so hard for 49 years in order to spread the Buddhist teachings.

There are many dangerous situations in the “posthumous worlds”. The “Pujas for the Dead”, just like the request of bringing the dead back to life again, are not the most thorough and complete methods to get help. It would be better for you to find a good practice teacher (or “Guru” in Sanskrit) who can guide you to conduct analyses, and can help you to give rise to your own wisdom so that you can truly embark upon the “path of enlightenment”! To become “enlightened”, one must stay away from superstitions, and be able to give rise to wisdom. To be able “to analyze accurately” is one of the methods in giving rise to one’s own wisdom.

In the next issue of the “Lake of Lotus”, we will take a further step to explore on the remaining criteria and the flexible use of the “mindset” for one’s practice methods. ……(To be Continued).

Emotions, why am I always bogged down by it?

Sufferings, why I always find it unbearable?

Rationality, why is it always so difficult to give rise to it?

Oh! Child! Emotion is like an adamantine rope that is bogging you down in the ocean of sufferings -- the cycle of karmic existence. Emotion is like a vast expanse of mist which makes it difficult for you to know the direction, resulting in your getting lost life after life. Emotion leads your joy, anger, suffering and happiness, your attachment to which is similar to that of your lover, to whom you are infatuated with and unwilling to part with. You have sunk into depravity forever. It is only through the sublimation of your emotion to an unconditional love which is boundless without grasping, upon which the mist of emotion, which has been clinging to oneself due to grasping, would

be dispersed, while the adamantine rope which is so difficult to be unwind would then disappear. May you give rise to the boundless compassionate love that you originally possess, and put down the emotion for greediness. You will then recover your own freedom! Please get sublimated! Wish you can remember this by heart!

Oh! Child! Suffering, just like its name, makes your body and mind to be in pains and sufferings, unbearable even for a short while. Do you want to get away from it? Your mind and body are linked. If you want to be far away from pains, please treat your body nicely and enable it to be healthy. You have to train your mind in order to purify it. To be away from sufferings, please practice your body and train your mind to enable them both to embark upon the “path of enlightenment”. You will then be able to depart from sufferings! Please start practicing! Wish you can remember this by heart!

Oh! Child! Rationality is the sunlight that dispel the mist, and is also the key to achieve success. Do you want to give rise to it? Please first put down all your entangled emotions. When both your body and mind are calm, rationality would be recovered. Please complement this with a compassionate heart, and conduct analyses. If you can make use of them in the “Great Path of Light”, you will be able to give rise to the dazzling Light of Wisdom. When both your body and mind are in pains, please do not cast away your rationality, because it can help you to open up an exit road! Please remain calm! Wish you can remember this by heart!

Oh! Child! Wish the Lord Buddha will guide you! And enable you to give rise to the bright intrinsic nature of Enlightenment!

(Note: The newly-released book on “The Wisdom in Directing One’s Dharma Practice (1)” has already been published. Its contents include the articles on “The Wisdom in Directing One’s Dharma Practice” from Issues 1 to 10.)

lake of lotus (16) the application of wisdom-the wisdom in d

Spiritual

16dudjom buddhist

dudjombuddhistemail

lord buddha

practical

realized dharma

analytical

meditation

buddhist teachings