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Old 24th February 2012, 08:32 PM   #1 (permalink)
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大佛頂首楞嚴經

大佛頂首楞嚴經
Dharma Talk by Ven Hui Lu


This is a very complete sutra - imparted by Buddha on developing our wisdom, precept and meditation etc,
which will greatly benefits us in our practice.
From what I know, the record of this Dharma talk by Ven Hui Lu still not complete till now. (my info may be incorrect)
Pureland (Dharma material circulation centre) at Fortune Centre 01-27 do have (most of) the series in DVDs.

The Dharma talk will take three years to complete, and it required patience to listen to this, afterall it take long period of time.
As a beginner, we may not understand the talk,
but it is good to take a baby step to start listening to it.
Do not need to set high goal to complete listening to all DVDS,
just listen according to one's own time, ability, and also interest.

Before listen to any Dharma talk or reading Dharma text,
we can cultivate this habit:
(Firstly, of course is to cultivate thought: For the sake of relieving all sentient beings from samsara suffering to become Buddha, I listen to this Dharma talk now)
then:
1) Prostrate to Triple Jewels
2) Recite Sakyamuni Buddha - Holy Name
3) Chant Manjushri Bodhisttava's Prayer and mantra
4) Develop gratefulness to Triple Jewels, Our Guru and/or Yidam, Sakyamuni Buddha, Manjushri Bodhisttava, The Venerable Monk or the one who spread this Dharma talk, the Dharma protector.

***Sincerely seek their empowerment, so we can understand the Dharma teaching easily and in-depth.

I will recite offering-mantra as a form of offering to Triple Jewels. In olden days, one have to make offering to the guru before they can seek any Dharma. This is to show our sincerity and willingness to receive this teachings. Also to show that we value this teaching so much.

This teaching is so hard to come by, so precious!

I always will feel gratefulness (also) to the Four Heavenly King and 大梵天王 as if without his request, Buddha will not spread the Dharma (of course Buddha having great compassion, He surely will turn the Dharma wheel, 大梵天王 is only acting as a cause).
I even thank the tree etc, as without them, no paper to produce Dharma text.
Of course you need not be so long winded like me this old man, aha!
I also will thank (in the heart) the organiser, and all beings that contribute to this Dharma talk.

After listening the Dharma talk, rmb to dedicate the merits to all! Wish all will gain great wisdom!
I always dedicate specially to the worldly Dharma protector!

The feeling-gratefulness part is just my sharing, because I believe it is really not easy for us to come in touch with Buddha teachings, even a word. We must feel grateful.

There are standard procedure when listen to Dharma talk,
it is advisable that you consult your guru or monastery for the professional advice if you want to.
or can refer to here:
the dos and donts when listen to Dharma talk:

我们在闻法中,要断除三种过患,净除六种垢染。断除五种不持 。


何谓三种过患


一、耳不注如覆器之过;是障碍闻慧。


闻法的时候,不管在上师面前,还是在光盘面前,耳识万万不可四处分散,而应专心致志谛听说法的声音。如果耳 识不能专注于法义,东边有一个声音,马上散到东边去;西边有一个声音,马上又散到西边去,如此一来,耳朵若 没有好好专注,佛法不可能听进去,听多少法也得不到利益。


二、意不持如漏器之过;是障碍思慧。


光是耳朵专注听还不行,倘若对所闻之法没有铭记于心,仅仅限于一知半解或敷衍了事,一堂课下来连一个公案、 一句法义也没记住,内心犹如一张白纸,讲完后什么印象都没有。那就像漏底的碗中倒多少水也无法留存一样,不 管听了多少上师的教言,也不会懂得融入相续而身体力行。上师传授任何法要,我们都应该努力记住。就算记不住 所有内容,起码也要记几个对你管用的问题。如果一点都没有记住,已经全部漏光了,则无法如实地 思维法义。


三、杂烦恼如毒器之过:是障碍修慧。


在闻法时,倘若动机不良,心存贪图名誉、谋求地位、治愈疾病等过患;或者掺杂着贪嗔痴等妄念,比如,去听课 是为了看到喜欢的人(贪),听课时对某人怀有极大嗔恨心(嗔),听了一会儿就昏昏欲睡,不停地打瞌睡(痴) 。那么,佛法非但对自心无利,反而会变成非法,如同向有毒的碗中注入甘露一样。


何谓六种垢染:


一、傲慢:傲气十足,认为自己远远胜过了说法上师。


二、无正信:对上师、正法无有点滴信心,甚至怀有邪见。


三、不求法: 不慕求正法,对听闻佛法没有意乐,听不听都无所谓。


四、外散:心思旁骛,散于色声香味等外境中。


五、内收: 五根门向内收敛,致使昏昏欲睡。


六、疲厌:因讲法时间过长、身体疲劳等,而生起厌烦之心。


何谓五种不持:


一、持文不持义;


有些人闻法时一味地注重优美动听的词句,倘若词藻华丽、文句隽永,用了很多成语、教证、对联,他就喜欢。假 如文笔不妙、用词不恰当,就把法本扔到一旁,理都懒得理,根本不详细观察文字所表达的意义。憨山大师在《费 闲歌》中也说过:“诵经容易解经难,口诵不解总是闲。”


二、持义不持文


有些人只重意义而不重词句,认为文字结构只是泛泛空谈、没有加持,一切境界是通过意义证悟的,进而轻视词句 、偏重甚深的意义,这也是不合理的。


三、未领会而持


对文字和意义都重视的前提下,还要受持佛经、论典以及上师教言的真实义,若没有领会了义与不了义、秘密与意 趣的各种说法,则容易误解词句和意义而违背正法。


四、上下错谬而持


不管学显宗还是密宗、藏传佛教还是汉传佛教,都要有次第,如果上下错谬受持,显然已违反了佛法 的规律。


五、颠倒而持


佛法的教义原本正确无谬、清净无染,可有些人因智慧不够、闻思不够,把佛法错解而颠倒受持。譬如,禅宗和中 观都讲万法皆空,他误以为空性是什么也没有,就开始毁谤因果,排斥祈祷三宝,什么善法都不做,最后邪分别念 滋生蔓延,自相续因此而毁坏,甚至由此而成为佛法的败类。


在闻法过程中,每个人要观察自己具不具足这些过失。如果具足,现在开始一定要断除,不然,你所听的法起不到 什么作用。那在闻法过程中,应取何种行为呢?


应取之行为:


一、依止四想;


《华严经》云:“善男子,汝应于自己作病人想,于法作妙药想,于善知识作明医想,于精进修持作 医病想。”


二、具足六度;那么,听一堂课该怎样具备六度呢?正如一切法行之窍诀——《现证续》中所云:“奉献花座等, 随处戒威仪,不害诸含生,于师生正信,无散闻师教,解疑问难题,闻者具六支。”


三、依止其他威仪。《本生传》中云:“坐于极下地,当具温顺仪,以喜眼视师,如饮语甘露,当专 心闻法……”


所以,听法一定要规规矩矩、如理如法,否则过失非常大,甚至会成为堕入旁生之因。汉传佛教的《梁皇宝忏》中 也说:“闻说法语,心不飡采,后生长耳驴中。”意思是说,听到了正确的道理,心里不以为然,嗤之以鼻,不想 依法修正自己,这种人将来要去做习性倔强的长耳驴。又云:“闻说法语,于中两舌,乱人听受,后堕耽耳狗中。 ”听受佛法时心不专注,甚至在下边说三道四、交头接耳,一会儿发信息,一会儿吃瓜子,一会儿偷偷地聊天:“ 哎,最近身体怎么样?来来来,我们开个‘小会’,那边讲什么不要紧!”如此扰乱他人听法,将来 会堕为耽耳狗 。


•文章来源:《大圆满前行广释》

================================================== =================================================

So just share this piece of information.

Below is abstract of the summary of this sutra.


Cheers!


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Old 26th February 2012, 07:38 PM   #2 (permalink)
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Re: 大佛頂首楞嚴經

Wow, this one is truly good:

Very rarely see practitioners, teachers or masters realize this nowadays... but anything short of this is not Buddhism. Anything short of this is Hinduism... and most Buddhists are Hindus in Buddhist drag nowadays.

http://awakeningtoreality.blogspot.c...-articles.html

深入观行, 婆酰迦经。
了悟经旨, 直指无心。
无执能所, 忘却身心。
方知见性, 只需明相。
明相见性, 见色明心。
真心空性, 随缘显相。
迷时幻相, 悟时真心。
山河大地, 原是法身。
色声香味, 尽是妙心。

Dogen: Impermanence is Buddha-nature.

六祖慧能曰:“无常者,即佛性也;有常者,即一切善恶诸法分别心也。”

道元禅师曰:“草木丛林之无常,即为佛性;人物身心之无常,即为佛性;国土山河是无常,以其即佛性故。阿耨 多罗三藐三菩提是无常,以其即佛性故。大般涅槃是佛性,以其即无常故。持二乘诸种小见者,经师、论师、三藏 师等等,皆对六祖言论惊疑怖畏。如是则彼等即为外道之党。”

http://awakeningtoreality.blogspot.c...-and-form.html

Non-duality of Essence and Form
Posted by: An Eternal Now

http://books.google.com.sg/books?id=...=PA21&lpg=PA21

From Bendowa, by Zen Master Dogen

Question Ten:

Some have said: Do not concern yourself about birth-and-death. There is a way to promptly rid yourself of birth-and-death. It is by grasping the reason for the eternal immutability of the 'mind-nature.' The gist of it is this: although once the body is born it proceeds inevitably to death, the mind-nature never perishes. Once you can realize that the mind-nature, which does not transmigrate in birth-and-death, exists in your own body, you make it your fundamental nature. Hence the body, being only a temporary form, dies here and is reborn there without end, yet the mind is immutable, unchanging throughout past, present, and future. To know this is to be free from birth-and-death. By realizing this truth, you put a final end to the transmigratory cycle in which you have been turning. When your body dies, you enter the ocean of the original nature. When you return to your origin in this ocean, you become endowed with the wondrous virtue of the Buddha-patriarchs. But even if you are able to grasp this in your present life, because your present physical existence embodies erroneous karma from prior lives, you are not the same as the sages.

"Those who fail to grasp this truth are destined to turn forever in the cycle of birth-and-death. What is necessary, then, is simply to know without delay the meaning of the mind-nature's immutability. What can you expect to gain from idling your entire life away in purposeless sitting?"

What do you think of this statement? Is it essentially in accord with the Way of the Buddhas and patriarchs?



Answer 10:

You have just expounded the view of the Senika heresy. It is certainly not the Buddha Dharma.

According to this heresy, there is in the body a spiritual intelligence. As occasions arise this intelligence readily discriminates likes and dislikes and pros and cons, feels pain and irritation, and experiences suffering and pleasure - it is all owing to this spiritual intelligence. But when the body perishes, this spiritual intelligence separates from the body and is reborn in another place. While it seems to perish here, it has life elsewhere, and thus is immutable and imperishable. Such is the standpoint of the Senika heresy.

But to learn this view and try to pass it off as the Buddha Dharma is more foolish than clutching a piece of broken roof tile supposing it to be a golden jewel. Nothing could compare with such a foolish, lamentable delusion. Hui-chung of the T'ang dynasty warned strongly against it. Is it not senseless to take this false view - that the mind abides and the form perishes - and equate it to the wondrous Dharma of the Buddhas; to think, while thus creating the fundamental cause of birth-and-death, that you are freed from birth-and-death? How deplorable! Just know it for a false, non-Buddhist view, and do not lend a ear to it.

I am compelled by the nature of the matter, and more by a sense of compassion, to try to deliver you from this false view. You must know that the Buddha Dharma preaches as a matter of course that body and mind are one and the same, that the essence and the form are not two. This is understood both in India and in China, so there can be no doubt about it. Need I add that the Buddhist doctrine of immutability teaches that all things are immutable, without any differentiation between body and mind. The Buddhist teaching of mutability states that all things are mutable, without any differentiation between essence and form. In view of this, how can anyone state that the body perishes and the mind abides? It would be contrary to the true Dharma.

Beyond this, you must also come to fully realize that birth-and-death is in and of itself nirvana. Buddhism never speaks of nirvana apart from birth-and-death. Indeed, when someone thinks that the mind, apart from the body, is immutable, not only does he mistake it for Buddha-wisdom, which is free from birth-and-death, but the very mind that makes such a discrimination is not immutable, is in fact even then turning in birth-and-death. A hopeless situation, is it not?

You should ponder this deeply: since the Buddha Dharma has always maintained the oneness of body and mind, why, if the body is born and perishes, would the mind alone, separated from the body, not be born and die as well? If at one time body and mind were one, and at another time not one, the preaching of the Buddha would be empty and untrue. Moreover, in thinking that birth-and-death is something we should turn from, you make the mistake of rejecting the Buddha Dharma itself. You must guard against such thinking.

Understand that what Buddhists call the Buddhist doctrine of the mind-nature, the great and universal aspect encompassing all phenomena, embraces the entire universe, without differentiating between essence and form, or concerning itself with birth or death. There is nothing - enlightenment and nirvana included - that is not the mind-nature. All dharmas, the "myriad forms dense and close" of the universe - are alike in being this one Mind. All are included without exception. All those dharmas, which serves as "gates" or entrances to the Way, are the same as one Mind. For a Buddhist to preach that there is no disparity between these dharma-gates indicates that he understands the mind-nature.

In this one Dharma [one Mind], how could there be any differentiate between body and mind, any separation of birth-and-death and nirvana? We are all originally children of the Buddha, we should not listen to madmen who spout non-Buddhist views.

..................

Chinese translation:

道元禅师《办道话》-洪文亮老师(日中)翻译 (12/11/2009)
问:有人说不要怕生死,因为有一种很快可以出离生死的方法。这就是说只要知道心性常住就对了。此身有生有灭 ,可是心性却不灭。假如知道不生不灭的心性在我们的身中,就是我们本性,而身体是一个假相,死此生彼不定, 心却常住在过去现在未来而不变,如能这样了解便永远解脱生死。此生死时,即入性海,入性海自然就有诸佛如来 的妙德,现在虽然已经明白这个道理,因为被前世的妄业所成的身体还在,所以还不能和诸圣一样。如果还不知道 此理,那就永远会在生死海中头出头没。因此之故,只要你赶快明了心性的常住,何必闲坐空过一生,等待空花结 果?这样的说法,是诸佛诸祖正传的法吗?

答:现在你所说的完全不是佛法,是仙尼外道之见。这个外道之见是说,我们身体里有个灵知,这个知,遇缘就能 分别善恶是非、痛痒苦乐。而此灵性当此生灭时,离此生彼,看来似乎此灭彼生,所以认为常住不灭,这是外道之 见。他们以为这是佛法,简直是把瓦砾当金宝,这种痴迷真可羞,无以为喻。大唐国的慧忠国师深诫这个说法,计 著心常相灭的邪见,以为是诸佛的妙法,起生死的本因,而以为能离生死,非愚为何?可叹可伶!要知道这是外道 的邪见,不可听!事到如今不得已,为了伶悯这些人,救救此邪见,我再来申说一番。

佛法本来说明身心一如、性相不二,印度中国都知道这个道理,哪能违背?何况若要说常住,万法都是常住,不分 身与心;要说寂灭,诸法都是寂灭,还要分心与相吗?说身灭心常,不是违背正理吗?不只这样,应该要了解生死 就是涅槃,不可以在生死之外说涅槃。再说,以为心离开身体而常住,以这样的了解,妄计为解脱生死的佛智,要 知道这个了解知觉之心,还不是在生灭中而不常住吗?这个见解便不攻自破。仔细体会身心一如是佛法的要旨,怎 么说此身生灭时,唯独此心离身而不生灭!假如有时一如,有时非一如的话,佛所说的自然都是虚妄不可信。又认 为生死必须要厌离,难免就犯了谤佛之罪,可不慎哉?要知道佛法有心性大总相法门,包括一大法界,不分性相, 不说生灭,菩提涅槃也都是心性。一切诸法万象森罗都是一心,这些诸法皆平等一心,毫无差别,这是佛家所说的 心性。可以在一法上分身心,分生死涅槃吗?既然我们都是佛的学生,不要去听狂人胡言乱语、这些 外道之见。

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Old 26th February 2012, 09:29 PM   #3 (permalink)
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Re: 大佛頂首楞嚴經

I might visit "Pureland (Dharma material circulation centre) at Fortune Centre 01-27" this weekend to collect all the series.

Hope I got time to watch though, I'm still in NS...

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Old 6th March 2012, 06:20 PM   #4 (permalink)
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Re: 大佛頂首楞嚴經

As mentioned, many years ago, after listening to Dharma for more-than-ten yrs,
I thought I am knowledgable enough - with some wisdom,
I started to write articles on emptiness and Buddha nature etc. I wrote everyday, written many, quite thick,

I thought I had reached a certain level in realisation during meditation. Until I read this sutra 大佛頂首楞嚴經, from page one to the end
I get to understand more, talk to my guru + some monks who really practising Buddha teachings for almost their entire life,
I then realised - my so-called realisation is so naive, not only that,
my articles is just a pile of wrong understanding of Buddha teachings. In the end, I burned it

I am not old, but white hairs is out, thru out some years of experiencing and learning,
I matured...come to understand that, sometimes, some of our realisation may seem so close to Buddha teachings,
or we will think that this is right understanding.
We are so overjoyed over this. But in most case, it is all entirely wrong understanding or misunderstanding of the teaching!

Buddha teaching is really profound. The tricky part is, we always thought that we already understand it. Not so easy. Really, not so easy. If it is so easy, there is no samsara.

Everytime I read this sutra, I found my ignorance and Greatness of Buddha's Wisdom. In this sutra, just pick any sentence with a few words, you will need a whole life to probe into it and understand it..and may not understand it in the end...

sometimes, we may strive so hard to understand the teaching, and we thought we are capable to do so. Yes, in practice, we must be diligent, do not count on others but focus on ourselves - our efforts. But seeking empowerment from Triple Jewels is equally important. Reciting Manjushri Mantra and Vajrasttava Mantra is a way to breakthru -
Manjushri Mantra help us to develop wisdom
Vajrasttava Mantra purify our negative karma and remove obstacle

So by making this two effort to recite the mantra, we acquire the energy from Great Bodhisttava and Buddha, eventually help us to gain the right understanding of emptiness and Buddha nature.

For purification of negative karma, some may used to recite other mantra such as Ksitigarbha Bodhisttava's Holy Name or His Mantra etc, also workable. The point is, to purify our negative karma and remove obstacle.

I agreed with what Ven Jing Jie said, we cannot rely on ourselves to relieve from Samsara in this Sava world. There are too much temptation that will activate our desire anytime without our knowing!

晋美彭措Rinpoche leave us a great reminder, he said, some of the monk in the monastery are very good at precept and diligent, spending a lot of time on practising. On the other side, some are very bad very lazy, and quite bad in conduct. But after some years, those good monk become bad become lazy and those bad monk become very diligent and great master!
His point is, do not feel inferior of yourself, you may not be as knowledgable or diligent as other Dharma senior, but if you make effort, one day you can make it. And if one is very knowledgable of Buddhism, and very diligent, remember! Do not feel superior.
I always remind myself: Do not think highly of yourself. Do not think that you are better than others. Do not think that you are unique.

Impermanence. Yes, Impermanence. This old friend, Sometimes we forget him.
Things change.
As Ven Jing Jie said, in ourselves, there is a mixture of seeds - the good and evil.
Now we are so diligent - this mean the seed of good is growing but!
dun forget the seed of evil is just sleeping...awaiting the fruit of karma to ripe,
and anytime it will grow! it may take over the seed of good....

So, we must monitor ourselves very closely, when we are lousy dun feel so, when we are good dun feel so.

Move on, and as Nyingma Kathok Great Founder - H.H Tampa Deshek Rinpoche said:
Always think of yourself as the lowest one.

If you have a chance to read his life story, you will be amazed of his wisdom, compassion, diligence and practice...
here is a summary:
http://www.kathok.org.sg/masters/chn...20Deshek_0.htm

Having said that, we have to constantly seek Triple Jewels' empowerment. For eg, reciting Amitabha's Holy Name, to reborn in Pureland. As in Pureland, it is easier to attain Enlightenment, compared to practising here. Why? There are many reasons, if you are interested, can search for Pureland Dharma Talk DVD - again, you can find it at Fortune Centre - Pureland Centre.\

Last but not least, I hope all Dharma friend will read this sutra 大佛頂首楞嚴經 (full name: 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經). At least once in your lifetime.As this sutra tell us what is the wrong path and what is the right path in practice. After you read it, you will have a basic understanding. Trust me, after you read it, you will be shock that you may misunderstand Buddha teaching so badly in the past!

I am very touched on how this sutra came to China. Because of certain constraint during the olden times, this monk cut his arm, and put this sutra (written on cloth) into his arm, and then stitched it, and when he arrive China, he remove the stitch and from his arm, he took out the sutra!

So we must pay respect and feel grateful to this monk - 般刺密谛
without his effort, we have no chance to see this sutra!

(Above is just my own opinion)

Thank you so much for reading!

See you!

Cheers!

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Old 6th March 2012, 06:50 PM   #5 (permalink)
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Re: 大佛頂首楞嚴經

To add on:

When you read this sutra, it is so "tough that you will not understand what it is talking about. some part yes, can understand, but most part is very difficult. It is beyond our understanding power.

Nevermind, just plant the seed, read it as it is. And along with your practice with your teacher, in future, you will reap the fruit!

Cheers!

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Old 15th December 2012, 11:10 PM   #6 (permalink)
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Re: 大佛頂首楞嚴經

Dear tashichoden, Amitabha.

I also have treaded a some sort of similar path as you. When I learn something in Buddhism, I was so happy. I want to share my new found knowledge and "wisdom". This was actually a hindrance in itself - 心不清净.

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Old 17th December 2012, 01:32 AM   #7 (permalink)
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Re: 大佛頂首楞嚴經

This sutra has one chapter which is very important for Buddhists intending to practise meditation or are already practising meditation.

It is called '五十种阴魔'. This chapter helps meditation practitioners to clearly identify and hence avoid many dangerous pitfalls encountered when progressing along the path of meditation.

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Old 30th June 2013, 03:15 PM   #8 (permalink)
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Re: 大佛頂首楞嚴經

The Śūraṅgama Sūtra (traditional Chinese: 大佛頂首楞嚴經; pinyin: D Fdǐng Shǒulngyn Jīng) is a Mahāyāna Buddhist sūtra, and has been especially influential in the Chn school of Chinese Buddhism.
Known English Translations

Source: http://en.wikipedia.org/wiki/Shurangama_Sutra

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Old 9th August 2013, 12:40 PM   #9 (permalink)
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Old 2nd June 2017, 05:12 PM   #11 (permalink)
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Re: 大佛頂首楞嚴經

Completely support. I grew up listening to Master Hui Lv, and he is a splendid and scientific preacher of the Buddha dharma. As Singaporeans are mostly of English education background by now, I have began my own self preservation of the Śūraṅgama Sūtra in English as part of my Masters coursework project. Imho, as long as the Śūraṅgama Sūtra prevails in Singapore, we are going to prevent North Korea from sending their nuclear arsenal down this region. Before I ahd the chance popping by SGClub again today I had the chance renewing somewhat my National Service obligations with the Singapore Army. Singapore can be defended, and the teachings of the Buddha can be upheld, and we intend to do this scientifically too!

Cheers!

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