Archive for December, 2006



白隠慧鶴 (1686 – 1768)
Hakuin’s Song of Zazen

All beings are primarily Buddhas.
It is like water and ice:
There is no ice apart from water;
There are no Buddhas apart from beings.
Not knowing how close the truth is to them,
Beings seek for it afar — what a pity!
They are like those who, being in the midst of water,
Cry out for water, feeling thirst.
They are like the son of the rich man,
Who, wandering away from his father,
Goes astray amongst the poor.
It is all due to their ignorance
That beings transmigrate in the darkness
Of the Six Paths of existence.
When they wander from darkness to darkness,
How can they ever be free from birth-and-death?
As for the Dhyana practice as taught in the Mahayana,
No amount of praise can exhaust its merits.
The Six Paramitas–beginning with the Giving, Observing the Precepts,
And other good deeds, variously enumerated,
Such as Nembutsu, Repentance, Moral Training, and so on –
All are finally reducible to the practice of Dhyana.
The merit of Dhyana practice, even during a single sitting,
Erases the countless sins accumulated in the past.
Where then are the Evil Paths to misguide us?
The Pure Land cannot be far away.
Those who, for once, listening to the Dharma
In all humility,
Praise it and faithfully follow it,
Will be endowed with innumerable merits.
But how much more so when you turn your eyes within yourselves
And have a glimpse into your self-nature!
You find that the self-nature is no-nature –
The truth permitting no idle sophistry.
For you, then, open the gate leading to the oneness of cause and effect;
Before you, then, lies a straight road of non-duality and non-trinity.
When you understand that form is the form of the formless,
Your coming-and-going takes place nowhere else but where you are
When you understand that thought is the thought of the thought-less
Your singing-and-dancing is no other than the voice of the Dharma
How boundless is the sky of Samadhi
How refreshingly bright is the moon of the Fourfold Wisdom
Being so is there anything you lack?
As the Absolute presents itself before you
The place where you stand is the Land of the Lotus,
And your person – the body of the Buddha.



Secrets On Cultivating Mind

This threefold world, with its irritations and afflictions, is like a flaming house; who can bear to stay here long, willfully going through endless pain? If you desire to avoid the rounds (of samsara), nothing is so good as seeking Buddhahood. If you want to seek Buddhahood, (know that) Buddha is mind. Does mind have to be sought far away? It isn’t even apart from the body.
The body of form is temporary, and goes through birth and death. But, the true Mind is like empty space; never ending and changeless. So it is said, "When the body of form dies and returns to air & fire, one thing is still aware, containing the whole cosmos." Sorry to say, people today have been confused for a long time. They’re not aware that their own mind is the true Buddha. They’re not aware that their own essence is the true Dharma. Wanting to seek the Dharma, they ascribe it to ancient sages; wantng to seek Buddhahood, they neglect to observe the mind.
If you say that there is a Buddha outside of your own mind, and there is a Dharma outside of essence, and desire to seek the Path of Budhahood while holding on tightly to these feelings, even if you spend ages burning your body, branding your arms, breaking your bones and taking the marrow, hurting yourself and copying sutras in your own blood, sitting for long periods of time without getting up, eat only a single meal per day, or reading the whole Tripitaka and mastering different ascetic practices – it will all be like streaming sand to make rice; it only makes you tired. But, if you simply know your mind you will understand innumerable teachings and endless subtle meanings without even trying. This is why the World-Honored One said, "Observing all sentient beings, I see that they all are fully endowed with the knowledge and virtues of Buddhas." He also said, "All living beings, and all sorts of illusionary events are all born in the completely awake and subtle mind of those who realize Suchness." Thus we know that there is no Buddhahood separate from this mind. The Awakened Ones of the past were simply people who understood the mind, and the sages & saints of the present are people who cultivate mind; students of the future should rely on this principle. People who practice the Path should not search outside themselves. Mind-Essence has no defilement; originaly it is complete and perfect in itself. Simply detach from illusory objects and it is enlightened to Suchness as it is.
Q: If Buddha-nature is in our bodies at this moment, it is not separate from regular folk either. Then why don’t we see this Buddha-nature at this moment?
A: It’s in your body, but you don’t see it yourself. At all times you know when you’re hungry or thirsty, cold or hot; at times you’re upset and at times you’re happy – ultimately, what’s doing all this? The body of form is made out of the four elements of earth, water, air and fire. They are insentient; how can they know or see? That which can know and see must be your Buddha-nature. This is why Lin-Chi said, "The four elements can’t teach the Dharma of hear the Dharma. Space can’t teach the Dharma of hear the Dharma. Only the lone light clearly in front of you, which is formless, can teach the Dharma and hear the Dharma."
What he called ‘formless’ is the seal of the truth of all Buddhas, and it’s your original mind. The Buddha-nature is in your body at this very moment; why seek outside for it? If you don’t believe me, let me quote some stories of how ancient sages entered the Path, so that you can make clear your doubt. You should believe with clear understanding of truth.
In Old Times, a king asked a Buddhist saint, "What’s Buddhahood?"
The saint said, "To see the Essence is Buddhahood."
The king then asked, "Do you see the Essence?"
The saint replied, "I see the Essence of Enlightenment."
The king asked, "Where is Essence?"
The saint replied, "Essence is in Function."
The king then asked, "Why kind of Function is it if it’s not visible now?"
The saint replied, "It’s Functioning right now; only you can’t see it."
The king then asked, "Is it in me?"
The saint said, "Anytime you do something, that’s it. When you’re not doing anything, the Essence is hard to see."
The king then asked, "When it’s Functioning, how many places does it appear?"
The saint said, "When it appears, there must be eight places."
The king said, "Please tell me these eight places where it appears."
The saint then said, "In the womb, it’s called the body. In the state, it’s called a person. In the eyes, it’s called seeing. In the ears, it’s called hearing. In the nose, it tells the difference between smells. In the tongue, it talks. In the hands, it grabs and clings. In the feet, it walks and runs. It appears all over, containing all things; innumerable worlds are collected in one atom. People who can see know that this is Buddha-nature, the Essence of Enlightenment. Those who don’t call it a ‘soul’." When the king heard that, he opened up and understood.
Also, a monk asked Master Guizong, "What’s a Buddha?"
Guizong said, "If I told you, you won’t believe me."
The monk said, "If you speak the truth, how could I not believe?"
Guizong then replied, "You’re it."
The monk asked, "How can I preserve it?"
Guizong said, "Where there is a single obstacle in the eye, there is a shower of flowers in the sky?"
The monk attained insight when he heard that. These stories I have told about the situations where the ancient sages entered the Path are clear and to the point. They really do save enerfy. If you gain true understanding with these stories, then you’ll walk hand in hand with the ancient sages.

The Wise Woman Who Talked Back to God

The Ancient Buddhist tale of the Seven Wise Sisters has Zen Teacher Bonnie Myotai Treace thinking about the koan of gender.
There is a teaching story I love in which a woman talks back to God. She is yet another unnamed woman in Buddhist history, but we’re told she was wise, one among seven wise sisters. And like the seven Ancient Greek muses, the daughters of Memnosyne (Great Memory) who gave Hesiod his poet’s tongue, these women remember to live from the heart, and walk the mountains with lots of attitude.
In the story, they opt out of following the crowd and instead take an unusual trek into the deep woods, where they face off with mortality, managing in the process to offer a potent teaching on desire and trust. Though obviously speaking to the human journey in the widest sense, “the woman who talks back” may offer some particular gifts for women on the Buddhist path.
We learn about her in the Lamp Transmission text entitled “Continuous Lamp of the Source Gate Meeting the Essence.” It was first published in 1189, and is translated here by Dan Taigen Leighton and Shohaku Okumura:
Here is a story. The Seven Wise Women were all daughters of kings of great countries. During the season of praising flowers (i.e. spring), a hundred thousand people all wanted to go to a resort to enjoy themselves. Among the Seven Wise Women, one woman said, “Sisters, you and I should not go to scenic parks to partake of worldly entertainments like those people. Instead, let’s go together to enjoy the charnel grounds.”
The other women said, “That place is full of decaying corpses. What is such a place good for?”
The first woman said, “Sisters, just go. Very good things are there.”
When they arrived in the forest, the woman pointed to a corpse and said to the other women, “The corpse is here; where has the person gone?”
The women witnessed the truth and realized the Way. When they looked up at the sky, heavenly flowers fell around them and a voice praised them saying, “Excellent, excellent.” 
The woman said, “Who is praising us amid flowers raining from the sky?
The voice from the sky said, “I am Indra. Because I see the sacred women realizing the Way, together with my attendants I came and scattered a rain of flowers.”
He also said to the wise women, “I only request to the sacred women that if you need something, that I might supply it until the ends of your lives.”
The woman said, “At my house the four material offerings and seven jewels are all completely provided. I only want three kinds of things. First, I want one tree without roots. Second, I want one piece of land with no north and south. Third, I want one valley where shouts do not echo.”
Indra said, “I have all the things you could want, but those three things I truly do not have. I’d like to go together with you sacred women and discuss this with the Buddha.”
Together they went to see the Buddha, and asked about this matter.
Buddha said, “Indra, all of the great arhats among my disciples cannot decipher the meaning of this. Only the great bodhisattvas understand this matter.”
There is so much to love and study in this story, and there are many ways to appreciate it. But for our purposes, we probably shouldn’t overlook the basic setup for the dharma encounter that is taking place here. The simple picture: a group of women freely discerning how best to use their time, and not seeming shy about taking some time alone together. Already, we’re on relatively fresh ground as religious literature goes. And when we hear this wise woman instruct the group with such obvious confidence, it’s hard not to register her voice as so remarkable that it catches our attention right away. To put it another way, this is a “gender-significant event.”
It’s true that in Buddhism, women have come to hold various leadership roles. But it is still all too rare for a woman to hold the genuine authority to actually guide a group’s—or an institution’s—direction.
So, if we stretch a little, one of the first teachings we may find in the story outline is the quiet reminder that in order to see ourselves clearly, women may need some time to walk with other women. To walk with one another as these women do, literally, “amid the burning.”
Of course, it would be more precise to say that in order for any practitioner to walk with awareness, we’d be best served by not denying the rich koan of gender (or any other duality) by falling into a too-facile oneness.
But this still begs to be revealed in terms of what to do and how to practice.
For women, I’ve noticed that it is much harder to maintain that walk of awareness without other women. Receiving the legacy of our grandmothers and mothers helps us. So does knowing that our sisters are beside us—even as they are different from us—and recognizing that we are here to make a better world for our daughters and granddaughters.
I’ll never forget seeing that tacit lineage come into place several years ago, with a group of Zen students involved in precepts study. We were working with the prize-winning 1993 book The Lenses of Gender, by Cornell women’s studies professor Sandra Lipsitz Bem. She explores how suffering can begin to take shape from gender identity—how it shapes not just a person’s individual perspective, but also the most apparently neutral institutions of society. Bem also considers the ways in which simple difference is regularly transformed into devastating material disadvantage.
It wasn’t an easy night of discussion. There had been all sorts of frustration and plunges into sadness, but then came that shift which almost always arrives when we let in what is true, and we hold steady.
One of the students, a woman who had been working with extremes of isolation most her life, looked up and met my eyes in a way I’d never seen her able to before. In a voice that seemed newly strong yet distinctly plain, she said simply, “I don’t know why—I have such a sudden sense of inheritance.” She spoke about recognizing her own pain in other lives, and about how she was able to feel in a real way, for the first time, the courage of other women as her own.
But the story of the wise women also nicely reveals that facing what needs to be faced—walking towards the charnel grounds, taking up the koan—can often strike us as basically unpleasant. Which may be why one of the women questioned the choice of graveyard over springtime spa. Ah, the beauty of unmasked aversion!
Doesn’t it always seem that there are sweeter ways to spend a day, if one has the option, than in the awareness of issues and divisions? It comes up whatever the issue, and however duality expresses itself—life and death, male and female, self and other, and on and on. Where separation causes pain, aversion arises. And aversion presents a mystery to the deciding mind: is this wisdom that indicates that this is not the path we should take, or just our resistance and habituation holding us in some old pattern?
But the lead woman cuts through: “Sisters, just go. Very good things are there.” Her way of offering instruction is itself instructive. As we take the inevitable step off the edge, here is a reminder to trust the perfect air.
She’s questioned. Why this step? Isn’t it just leading to decay and oblivion? But she not only calls the others forward; she asserts without doubt the goodness of things ahead. Why? Only someone awake to the sufficiency and trustworthiness of this moment could make such a claim.
“Good things are there” follows from a certain realization about the nature of “here and there.” To my ear, this just might be the secret of sustained, disciplined practice. Her lead here is the ancient memory: “entering” meditation, the wholeness of that step, is like having private access to a natural pool in your backyard, one that is always full of healing water. To the extent we can say it is “like” anything, it is certainly more like this pool than like most of the images people use when they’re beating themselves up for not meditating enough.
Our wise woman gently turns aversion on its head: the real spa, the place where release from the suffering of decay will be realized, is exactly where we think it is not. And so she encourages the others: “Just go.”
The women, as they make the journey we all make to face our mortality, also make the journey their own, in a sense. Like all practitioners of the Way, they begin to use time, rather than being used by it. Arriving at the burning grounds, they awaken. They look at the sky, and it rains flowers. The very air—or perhaps it’s Indra—says, “Excellent, excellent.” Their leader poses the question, “Who praises us and showers us with flowers?” Indra, the God of the Earth, answers that it is he who is celebrating the women’s awakening. It is he who would like to take care of all their needs for the rest of their lives.  
In order to connect with the depth of the story here, and the gorgeous turning that’s about to happen as the wise woman responds, we have to connect with what is realized amid all the decaying corpses. What state of mind requires no support? What empowers her to say to this god that she already has everything he has to give her? What empowers her to turn the tables on him, pressing the assumptions about reality revealed in his statements? What allows her to love so largely that she begins to take care of him, and to ask for the realization of intimacy? We can say that the women in that charnel ground were whole, perfect, complete. That’s a fine explanation. But that had been true before they went on their walk, and would forever be so. We need to explore what changed when the six who were unsure saw the corpses, and their minds settled. They became, in a sense, beings who were no longer asking for what had been theirs from the beginning, and who were no longer turning from pain or mystery. When that occurs, what becomes available? Something invulnerable—and inarguable.
Still we need to be careful. The “four material offerings” (bedding, shelter, food, medicine) that the wise woman claims Indra need not provide for her are exactly the things that many women do without every day. How that lives in us is the truth of this teaching story. If we miss that, we’re not only not clear, but we may be doing tremendous harm.
That’s why waking up in the “gender koan,” if you will, is increasingly critical— for women’s lives, for children, and for the state of the planet. Several weeks ago, I came across the haunting citation that fully 75 percent of the world’s poor are women and children. That single, bald percentage shook awake something that’s hard to put to rest: the matter of who eats and who goes hungry, of who has a roof and who goes unsheltered, of who is clothed and who is not, of who is cared for and who is abandoned when ill or aged.
Since reading that 75 percent figure, I find almost everything arriving in terms of it: the way the precepts are taught and talks are given; the way the ceremonial Zen meal called oryoki is practiced, or ordination is understood. I wonder what kind of boldness we are called to, at precisely this moment in history, to keep not only the number of poor but that percentage from rising? To bring it down? The frame around the picture of women in Buddhism is hard to keep small. It keeps opening, including, indicating.
It is likely that the wise woman who “talked back” to Indra was not poor by worldly standards, though we don’t really know. All we know is that she was able to claim with confidence that in “her house,” everything was already present. And with that natural confidence, she was able to turn to Indra, meet him, and take the meeting to greater depth. She didn’t jump through his hoops; she redrew the sky. To “talk back,” in this sense, is to live from the heart of the matter. It is to “remember,” if you will, that we are the daughters of Great Memory, of the Ancient Springtime that is beginningless time. Then, as we reach for food, or ordination, or to take the lead when it is called for, we stand alone between heaven and earth—without root, compass point, or echo. Walking together, we may ineffably give and receive reminders of that absolute sufficiency.
Through this old story, finally, an answer to, “What do women really want?” The tree without root, the valley without north or south, the shout without echo: each moment so full it has no measure, no boundary, no remainder. What does this have to offer students of Buddhism, as we educate ourselves about the male-centeredness of religious history, and reflect on the gender-subtleties of the present?
It has everything we need.
If we were to say provisionally that Buddhist practice was settling into one’s own mind—and realizing an increasingly subtle sense of that settling—then it is obvious that no one has ever been truly capable of denying access to Buddhist training or authority to women in any way, at any time. To say so would be the very definition of ridiculous. But in the relative sense, we may forever carry the karma of how the institutions of Buddhism have added a gendered authority to “the matter of awakening,” and its skillful means. And so, as we realize time—the historic challenges, the present moment, the source of the future—what is required?
To walk with these “wise women,” and not just admire them, we have to realize what they realized. What exactly was that? Master Tosotsu asks the same thing in the Mumonkan collection of koans: “If you are free from life and death, you know where you will go. When the four elements are decomposed, where do you go?” His asking began a virtual Zen poetry slam. In the first poem, a teacher takes up the words of our Wise Woman: 
The corpse is here.
Where is the person?
Truly I know
The spirit is not the person.
Another teacher, Daie, felt that this was heretical, a separating of the spirit from the flesh, and wrote back:
This corpse, as it is, is the person.
The spirit is the bag of skin,
The bag of skin is the spirit.
And the winning poem? We’re writing it now—


 南无大悲观世音 愿我速知一切法
 南无大悲观世音 愿我早得智慧眼
 南无大悲观世音 愿我速度一切众
 南无大悲观世音 愿我早得善方便
 南无大悲观世音 愿我速乘般若船
 南无大悲观世音 愿我早得越苦海
 南无大悲观世音 愿我速得戒定道
 南无大悲观世音 愿我早登涅槃山
 南无大悲观世音 愿我速会无为舍
 南无大悲观世音 愿我早同法性身
 我若向刀山 刀山自摧折
 我若向火汤 火汤自枯竭
 我若向地狱 地狱自消灭
 我若向饿鬼 饿鬼自饱满
 我若向修罗 恶心自调伏
 我若向畜生 自得大智慧
南无喝啰怛那哆啰夜耶 南无阿唎耶
婆卢羯帝烁钵啰耶 菩提萨埵婆耶
  摩诃萨埵婆耶 摩诃迦卢尼迦耶 
  萨皤啰罚曳 数怛那怛写
  摩罚特豆 怛姪他 唵阿婆卢醯
  卢迦帝 迦罗帝 夷醯唎 摩诃菩提萨埵
  萨婆萨婆 摩啰摩啰 摩醯摩醯唎驮孕
  俱卢俱卢羯蒙 度卢度卢罚闍耶帝
  摩诃罚闍耶帝 陀啰陀啰 地唎尼
  室佛啰耶 遮啰遮啰 摩么罚摩啰
  穆帝隶 伊醯伊醯 室那室那
  阿啰参佛啰舍利 罚沙罚参 佛啰舍耶
  呼嚧呼嚧摩啰 呼嚧呼嚧醯利 娑啰娑啰
  悉唎悉唎 苏嚧苏嚧 菩提夜菩提夜
  菩驮夜菩驮夜 弥帝唎夜 那啰谨墀
  地利瑟尼那 波夜摩那 娑婆诃
  悉陀夜 娑婆诃 摩诃悉陀夜 娑婆诃
  悉陀喻艺 室皤啰耶 娑婆诃 那啰谨墀
  娑婆诃 摩啰那啰 娑婆诃 悉啰僧阿穆佉耶
  娑婆诃 娑婆摩诃阿悉陀夜 娑婆诃
  者吉啰阿悉陀夜 娑婆诃 波陀摩羯悉陀夜
  娑婆诃 那啰谨墀皤伽啰耶 娑婆诃
  摩婆利胜羯啰夜 娑婆诃
南无喝啰怛那哆啰夜耶 南无阿唎耶
  婆嚧吉帝 烁皤啰夜 娑婆诃  悉殿都
  漫多啰 跋陀耶 娑婆诃

Lyrics of the Great Compassion Mantra (Da Bei Zhou / 大悲咒)
The lyrics of the Great Compassion Mantra contain the names of many Bodhisattvas.
Below is the Hanyu Pinyin or Romanised Chinese character version of the Great Compassion Mantra.
  1. na mo ho la da nu do la ye ye,
  2. na mo o li ye,
  3. po lu je di sho bo la ye,
  4. pu ti sa do po ye,
  5. mo ho sa do po ye,
  6. mo ho jia lu ni jia ye,
  7. an,
  8. sa bo la fa yi,
  9. su da nu da sia,
  10. na mo si ji li do yi mung o li ye,
  11. po lu ji di, sho fo la ling to po,
  12. na mo nu la jin cho,
  13. si li mo ho po do sha me,
  14. sa po wo to do shu pung,
  15. wo si yun,
  16. sa po sa do na mo po sa do na mo po che,
  17. mo fa to do,
  18. da dzo to,
  19. an, o po lu si,
  20. lu jia di,
  21. jia lo di,
  22. i si li,
  23. mo ho pu ti sa do,
  24. sa po sa po,
  25. mo la mo la,
  26. mo si mo si li to yun,
  27. ji lu ju lu, jie mong,
  28. du lu du lu fa she ye di,
  29. mo ho fa she ye di,
  30. to la to la,
  31. di li ni,
  32. shi fo la ye,
  33. zhe la zhe la,
  34. mo mo, fa mo la,
  35. mu di li,
  36. yi si yi si,
  37. shi nu shi nu,
  38. o la son, fo la so li,
  39. fa sha fa son,
  40. fo la she ye,
  41. hu lu hu lu mo la,
  42. hu lu hu lu si li,
  43. so la so la,
  44. si li si li,
  45. su lu su lu,
  46. pu ti ye, pu ti ye,
  47. pu to ye, pu to ye,
  48. mi di li ye,
  49. nu la jin cho,
  50. di li so ni nu,
  51. po ye mo nu,
  52. so po ho,
  53. si to ye,
  54. so po ho,
  55. mo ho si to ye,
  56. so po ho,
  57. si to yu yi,
  58. shi bo la ye,
  59. so po ho,
  60. no la jin cho,
  61. so po ho,
  62. mo la nu la,
  63. so po ho,
  64. si la son o mo chi ye,
  65. so po ho,
  66. so po mo ho o si to ye,
  67. so po ho,
  68. zhe ji la o xi to ye,
  69. so po ho,
  70. bo fo mo jie si to ye,
  71. so po ho,
  72. nu la jin cho bo che la ye,
  73. so po ho,
  74. mo po li song ji la ye,
  75. so po ho,
  76. na mo ho la ta nu do la ye ye,
  77. na mo o li ye,
  78. po lu ji di,
  79. sho bo la ye,
  80. so po ho,
  81. an si den,
  82. man do la,
  83. ba to ye,
  84. so po ho.
Below is the Sanskrit version of the Great Compassion Mantra.
  1. Namo ratnatrayaya.
  2. Namo aryavalokitesvaraya.
  3. Bodhisattvaya.
  4. Mahasattvaya.
  5. Mahakarunikaya.
  6. Om.
  7. Sarva abhayah.
  8. Sunadhasya.
  9. Namo sukrtvemama.
  10. Aryavalokitesvaragarbha.
  11. Namo nilakantha.
  12. [Siri] mahabhadrasrame.
  13. Sarvarthasubham.
  14. Ajeyam.
  15. Sarvasattvanamavarga.
  16. Mahadhatu.
  17. Tadyatha.
  18. Om avaloke.
  19. Lokite.
  20. Kalate.
  21. Hari.
  22. Mahabodhisattva.
  23. Sarva sarva.
  24. Mala mala.
  25. [Masi] Mahahrdayam.
  26. Kuru kuru karmam.
  27. [Kuru] Kuruvijayati
  28. Mahavijayati.
  29. Dharadhara.
  30. Dharin suraya.
  31. Chala chala.
  32. Mama bhramara.
  33. Muktir.
  34. Ehi ehi.
  35. Chinda chinda.
  36. Harsam prachali.
  37. Basa basam presaya.
  38. Hulu hulu mala.
  39. Hulu hulu hilo.
  40. Sara sara.
  41. Siri siri.
  42. Suru suru.
  43. Bodhiya bodhiya.
  44. Bodhaya bodhaya.
  45. Maitreya.
  46. Nilakantha.
  47. Dharsinina.
  48. Payamana svaha.
  49. Siddhaya svaha.
  50. Mahasiddhaya svaha.
  51. Siddhayogesvaraya svaha.
  52. Nilakanthasvaha.
  53. Varahananaya svaha.
  54. Simhasiramukhaya svaha.
  55. Sarvamahasiddhaya svaha.
  56. Cakrasiddhaya svaha.
  57. Padmahastaya svaha.
  58. Nilakanthavikaraya svaha.
  59. Maharsisankaraya svaha.
  60. Namo ratnatrayaya.
  61. Namo aryavalokitesvaraya svaha.
  62. Om siddhyantu.
  63. Mantrapadaya svaha.

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December 2006
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