Four Noble Truths.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. To establish a steadfast aspiration for liberation from the cycle of birth and death, one must thoroughly control the causes and conditions and consider the reasons for this desire to escape. The first thing to admit is that our bodies and minds are pre-arranged to suffer. The Four Noble Truths[1], the Buddha's first teaching, addressed this issue directly. These truths are the Truth of Suffering, the truth of suffering; The Noble Truth of the Cause of Suffering; The Truth of the Cessation of Suffering, the Truth of the Cessation of Suffering, and the Noble Truth of the Path, the Truth of the Path to the Cessation of Suffering. The Buddha's decision to only present the above truths in such an orderly manner has great significance for our practice. The Buddha taught the truth of suffering in the first place to emphasize the importance of understanding that what we normally take for granted is actually suffering. When you realize that you are drowning in the sea of ​​suffering, you will arouse the desire to be freed from that suffering. And it is for that reason, that you feel that it is necessary first to destroy the cause of suffering. When you learn about the causes of suffering, you will discover afflictions and karma. Therefore, you are able to realize that the cycle of samsara and its sufferings is made up of your own karmic actions; which karma is wrongly motivated by afflictions; afflictions are from deep roots a false belief in stability, or in inherent existence, or in self. If we dissect our way of thinking about the self; We will discover that we tend to think of it as an independent real existence outside of both mind and body. When we try to locate it, it moves away from us.no such self exists; that our belief in an independent self is at the root of all suffering. In many different religious beliefs, one group of people do not accept life after death and another group do. There can be two groups of those who accept life after death; One group asserted that defilements and mental defects could be eliminated and purified while the other group believed that it was not possible. The latter group maintains that until the mind is free from defilements. Therefore, the elimination of defilements also means that the mind itself is destroyed. Among the group of people who think that the mind will eventually be freed from all impurities and defilements - that is the group of people who believe in Nibbana who have identified Nibbana as the place of complete cessation of suffering, a safe road. Lost in the depths to the wonderful realm.Nirvana is present in the very foundation of spirituality and that is the point of view of Buddhists. The Truth of Suffering: To understand the First Truth, the Truth of Suffering; people need to think about suffering. We often consider ourselves to be the most precious treasure in the universe and often treat ourselves as even more precious to the Buddha. However, this kind of attachment does not lead to a peaceful end. Because from beginningless time until now, I have been rolling around in the cycle of birth and death with boundless, boundless kalpas. From childhood to now, we have experienced many ups and downs, wobbles and bewilderment. Our life is surrounded by many problems, many sufferings, many troubles and countless failures. In the end life will end with death and we are not sure where it will take us. Let us honestly assess whether there is any way out of this undesirable existence. If life is as if it were initiated in a manner independent of all causes and conditions, and ended in a pattern that no longer has any continuity, then it would be impossible to escape. And if that's the case, then we should live hedonistically too. However, everyone knows that suffering is something that we really don't want to find and that liberation is something worth pursuing if it is possible to achieve complete liberation from suffering. Body karma, speech karma and mind karma bind us in the cycle of birth and death and suffering. As we all know, even in a single moment (blink) we can also accumulate all three karmas and it is that moment (blink) that pushes us down to the lower realms. The bondage that has arisen from an untamed mind is caused by our own ignorance and misconceptions about self. The natural notion of a separate, independent self urges us to indulge in all kinds of negative karma, the result of which is pain and suffering. This solipsistic attitude has long dominated us, and we are forever obeying the orders of our master. So, we need to realize that we won't reap any benefits from following that advice. And as long as you hold on to such an attitude, that day still cannot have the opportunity to find true peace and happiness. In such a critical situation, let's examine whether we can overcome these afflictions. The experience of being born for the first time is a painful experience for both mother and child. As soon as we are born, afflictions have a natural instinct that clings to our bodies and minds, and then obstructs our minds, making it impossible for us to directly approach the Buddhadharma to practice. It is our body that becomes the factors that give rise to afflictions. For example: when we are sick, our body is weak, we get angry; When we are healthy, we immediately develop attachment. Life is of course followed from death and death is followed by another incarnation. If this is still not enough, reincarnation itself is seen as a basic foundation for many other sufferings and afflictions. The human body that I keep as a treasure has come from filthy objects. Our body is made up of a combination of the sperm of two parents, the parents' sperm. We will avoid if our clothes are stained with blood and semen or if there are drops on the ground. Still, we continue to worship ourselves; Find a way to cover up with nice clothes, use perfume to cover up your bad smell. Our parents, grandparents, and ancestors were born from the same fluids. Tracing the origin, we will see that the body is the end product of all the above impure qualities. Going a step further, we can see the body as a machine that produces feces and urine. It is really pitiful to see the insects, one end eats mud and the other is used to excrete. In addition, humans have the ability to threaten all the survival of the planet. People like Stalin, Hitler, and Mao Zedong, because their minds have not been tamed, not only accumulate innumerable evil karmas, but also affect many living beings, creating countless sorrows, sufferings and tragedies. tormented. Next is the suffering by the aging-old suffering[3]. Old age gradually piled up over the years; so we can't be patient. When we are old, we will lose the flexibility of our youth and we will not be able to digest the foods that we once enjoyed. The names of people and things that we used to remember very clearly, now because of old age we cannot remember. Gradually, teeth fall out, hair falls out, eyes blur, ears become lost. Eventually I will have to come to an end and people will start to want to give up and run away even with a glimpse of me. When the time comes to rely on others for help, people will avoid seeing you. Next is suffering[4]. The body is sick, the mind increases anxiety and restlessness, so you will be tormented by the disease day and night. Illness also prevents you from eating the foods you love, doing the things you want to do. And you're forced to take drugs with flavors you loathe Next is death and suffering[5]. You will leave all your valuable possessions, away from your loved ones and even the body that has been attached to you for life, you will also have to leave it. The suffering of death is indeed so obvious to us that there is no need for further explanation. Finally, there is resentment and suffering[6], such as having to meet haters. Even in this present life there are many kinds of experiences of dissatisfaction. We Tibetans have lost our freedom; that's the misery of the association. Even the people of a great superpower like the United States of America still suffer from all that trouble. Sometimes they have been spoiled and spoiled for growing up in such a materialistic environment. Because of the restraint by excessive competition, they lived in a flurry of anxiety more than others. Competition to a certain extent is fine; but if competition is excessively restrained, as happened in the United States, it will lead to jealousy, envy and extreme dissatisfaction. In materially developed countries, people sometimes even throw food into the ocean. But on the other side of the globe are African countries with millions upon millions of hungry people. It is really difficult to find anyone who can be completely satisfied. Next is love and separation from suffering[7]. For example, we Tibetans have lost their country and still suffer separation from loved ones. Unsatisfied desires are also a kind of suffering. For example, a failed crop or a failed business start-up, etc. Another aspect of suffering is seeing the suffering of uncertainty. Through many reincarnations or sometimes in just one life of this cycle, everything changes. Our parents, relatives, and friends become enemies and enemies become friends, or our parents will be reincarnated as our own children. Nothing is fixed for sure. Tsong Kha Pa taught that: let us strive to prevent any form of emotional bias towards others, based on discrimination or classification that this is an enemy, this is a friend, this is a relatives and relatives.Think about the uncertainty of your whole life right in this cycle and try to generate some notions of aversion and disgust[9] for samsara[10]. There is another suffering and shame, that is the suffering of not knowing satisfaction. If we really contemplate the total amount of food that we have eaten in this life, we will feel bored and amazed that what is the purpose of eating like that? That's the case with this life, so how many past lives if we try to contemplate, what will we think about those lives? For example, all the mother's milk that we drink from our childhood up to now? It is beyond my imagination! Contemplate all the conditions of prosperity as well as suffering in this cyclical cycle and think if there is no experience that you have not had. In order to obtain a form of spiritual satisfaction, we strive for enjoyment; but all the joys and happiness of samsara are imprinted as a feeling of never being satisfied, it just seems endless no matter how much we seek to enjoy them. We have to think that not knowing satisfaction is itself a great suffering. I have tasted immeasurable boundless experiences and ups and downs in samsara. Reflecting on the gratuitousness of such experiences, make it clear that if you do not begin to suspend these vicious cycles immediately, there is no point in continuing any further. So let's begin to develop a deep aversion to the whole process of righteous experiences in samsara. but all the joys and happiness of samsara are imprinted as a feeling that is never satisfied, it just seems endless no matter how much we seek to enjoy them. We have to think that not knowing satisfaction is itself a great suffering. I have tasted immeasurable boundless experiences and ups and downs in samsara. Reflecting on the gratuitousness of such experiences, make it clear that if you do not begin to suspend these vicious cycles immediately, there is no point in continuing any further. So let's begin to develop a deep aversion to the whole process of righteous experiences in samsara. but all the joys and happiness of samsara are imprinted as a feeling that is never satisfied, it just seems endless no matter how much we seek to enjoy them. We have to think that not knowing satisfaction is itself a great suffering. I have tasted immeasurable boundless experiences and ups and downs in samsara. Reflecting on the gratuitousness of such experiences, make it clear that if you do not begin to suspend these vicious cycles immediately, there is no point in continuing any further. So let's begin to develop a deep aversion to the whole process of righteous experiences in samsara. I have tasted immeasurable boundless experiences and ups and downs in samsara. Reflecting on the gratuitousness of such experiences, make it clear that if you do not begin to suspend these vicious cycles immediately, there is no point in continuing any further. So let's begin to develop a deep aversion to the whole process of righteous experiences in samsara. I have tasted immeasurable boundless experiences and ups and downs in samsara. Reflecting on the gratuitousness of such experiences, make it clear that if you do not begin to suspend these vicious cycles immediately, there is no point in continuing any further. So let's begin to develop a deep aversion to the whole process of righteous experiences in samsara. There is a pain of going on and on leaving the body. Up to now, we have gone through many lives and taken on many forms, but we are still in vain to make life and body more meaningful. I have achieved nothing by merely putting on countless physical bodies. We go through so many pregnancies again and again and again. The Buddha taught that: if we pick up pebbles, used to count the number of our mothers, each representing a mother, this number of points will not end . When thinking of all the prosperity in samsara ends unhappily and malfunctioning, as the Dhammapada says: “The end of convergence is dissolution; of the peak of fame is the recession; of meeting is separation; of life is eternal goodbye." In short, all experiences, all joys, and all happiness in samsara end in unhappiness, no matter how great and prosperous it may seem on the surface. The second kind of suffering is called Ruining Suffering[12] because all worldly pleasures and pleasures eventually turn into suffering. Suffering has been misinterpreted as an experience of pleasure. For example, if you have a fever or heat, and if you have cold water to splash your body, you will experience some pleasant sensations. And we see this as a kind of happiness. Or if, after a long walk, you have the opportunity to rest, that moment of rest really seems to be wonderfully happy. But this is not a truly happy experience; what you are really feeling is just a gradual cessation of previous suffering. If sitting down is a genuine pleasure, then continuing to sit forever must surely create the same pleasant feelings. Nevertheless, The third type of suffering is Action Suffering[13], which means that our body and mind are controlled by so many conditions that it is almost possible to endure all suffering at any given moment. All three of these types of suffering can be described as follows. If you have a burn injury, applying the patch will give you some feeling of healing and comfort. This is similar to the case of Cessation of Suffering, because although there is temporary comfort, the pleasant pleasure does not last long. If someone accidentally touches or is splashed with boiling water on the wound, you will really feel the pain and numbness. That is the obvious suffering, the Suffering. Which can cause the original two. If we hadn't been burned, we wouldn't have had subsequent experiences. The burning pain has contributed to the condition of another pure suffering such as the possession of a strong body and our mind already tends to set us the next suffering. And the nature of the body itself contributed the pre-conditions for being burned. And it was predestined to be ready to accept all kinds of sufferings and afflictions. This is Suffering. One should clearly understand the kinds of suffering such as that of animals, of hungry ghosts and of hell beings; All of this is possible within the human race itself. After the Chinese occupation began, many people died of starvation in Tibet. There was a time when Tibetans almost had to eat leaves, insects and crickets. Such cases are very similar to the hungry demons. In Africa, the same suffering occurs, and now millions of people are dying of hunger. In warring countries, people suffer as in hell, because of political disparate influences. When Stalin came to power, he applied tyrannical and inhumane methods to govern the Soviet Union. According to the document, Under Stalin's rule, 14 million five hundred thousand people died before the second world war. Many of them, Soviet peasants, died of starvation and torture. Communist Party members have inherited a rich life and delicious food. They had to be protected by policemen when they ate lunch for fear of being rioted by the peasants and robbed of their food. Even the gods have to suffer. They can see before they die so they are very miserable mentally. The sutras teach that their garlands will wither; Their clothes and bodies also began to stink. They have completely exhausted the potential of good karma after enjoying all the heavenly pleasures. Therefore, they will fall directly to a lower realm when they die. Tsong Kha Pa taught: by contemplating the sufferings of samsara in general, and the individual sufferings in each realm, let us generate a deep aversion to all remaining experiences. limit yourself in the cycle of samsara, and vigorously generate a mind of renunciation. Then we will really begin to formally investigate what causes so much unhappiness. Therefore, the question of the Second Noble Truth, the truth about the origin of suffering, will follow. Book of Emperors Defilements are the main cause of rebirth in samsara. Without defilements, karma would be like a seed that had been burned and would not have the power to cause a continuum to arise. It is very important indeed to seek remedies to eliminate defilements; And it depends on you, have you correctly perceived defilements? Therefore, we need to be clearly versed in the general and particular characteristics of afflictions. As the first Dalai Lama said, subdue the enemies within yourself, which is defilements.. An external enemy can be seen as very vicious, but can become our friend in the future life. Even in this present life, they have provided us with the opportunity to practice patience and compassion, because we are all basically the same; We are all eager to avoid suffering. But the enemy of inner defilement has no advantage at all, it only destroys and destroys. So we need to clearly identify the enemy, see how it interacts? Any psychological state that destroys the peace of the soul, and brings trouble to the spirit, causing sorrow, pain, and torment to torment the mind is called affliction. Let us identify a few major defilements. The first is attachment, which is the intense desire for people, or for beautiful things, or for pleasurable experiences. Greed is like tying your mind to external objects, which is very difficult. destroy. Another type of affliction is anger. When people are angry; We can immediately see them lose their temper, their faces are red, their faces are wrinkled, even their eyes are red. Objects of indignation, whether lively or inanimate, are considered unappealing and should be rejected. Anger is an untamed inner state, very violent and not peaceful. Another kind of affliction - pride-it is a spiritual state in which people boast of their own status, class, and education based on their self-centered attitude; no matter what I accomplish or not, I still feel smug. Someone who is arrogant and arrogant will be very conceited and appear very humble. Next is ignorance , that is, misjudgment of the Four Noble Truths about the law of karma, etc.. Ignorance is presented in this discussion alone, that is, to refer to a completely misleading psychological factor. , ambiguity about the nature of the Three Jewels and the law of karma. The affliction of doubt is the wavering thoughts of uncertain whether there are Four Noble Truths or the law of karma. Another kind of affliction, those of wrong views, is a hasty misunderstanding of the nature of reality. The first of these types of wrong views is the state of mind that is focused on the self and mistakenly believes that the ego truly exists, or has an imaginary substance that holds that even within the body and mind are temporary. Our impermanence has a kind of permanent, free and independent self. Other types of wrong views are those that hold that there is no life after death, no action, and no Three Jewels. Based on the wrong view of self, other defilements arise. For example, if it's getting dark and there's a coil of rope, you might mistake the rope for a snake. Then the idea of ​​mistaking the rope as a snake will catalyze and will lead to all kinds of mental reactions such as fear; and will lead to all kinds of actions, such as running out of the house or trying to kill a snake…all based on a purely simple myth. Likewise, we mistakenly believe that both our body and mind possess some form of self. And as a result all sorts of defilements follow like desire and anger. Because of this self-centered attitude and misconception about self, we discriminate between ourselves and others. Then based on the way others treat us; I will see a couple of people with affection and closeness, and become attached to them; and a few others distanced themselves and listed them as enemies. So we get angry, angry, and completely self-centered, we become conceited and self-important. Later, If the grasping of the false notion of self is too strong, then one will begin to question whether the Buddha's teaching on no-self is to be trusted? Therefore, we begin to doubt about the law of karma, about the Four Noble Truths, about the Three Jewels. These wrong views will lead to doubt. Everything arises from a false belief in a real self. When affliction arises in you, it disturbs the peaceful stillness of your mind, and it also obscures your judgment of others. It will leave a very deep scar, not only harming yourself, but also harming others. For example, if you get into a fight because you are too angry, you will cause trouble for your neighbors. Anger will drain your merit and cause you to lose all your possessions and friends. When one is gripped by the influence of rage, that person truly loses his dignity as a human being. We humans are equipped with a very complex mind, and we have the capacity to judge right and wrong as well as the ability to measure the right and wrong situation of the matter. Compared to other useful species, I have a unique endowment item; However, we lose that ability when we are weighed down by the intense influence of defilements. Even though we may be determined to do something, we have lost our ability to judge. Taming the mind is the most important work in a person's life. Magical Emperor As Tsong Kha Pa taught: all samsara states to which one can be reborn, from the extreme point of existence down to the lowest realm of hell are of the nature of suffering.. These sufferings are not without cause, nor have they been created by an almighty God. They are the product of our own afflictions and karmic actions created by our untamed mental state. The root cause of all suffering is ignorance, and due to ignorance has a wrong understanding of the nature of things, and views the self as an independently existing entity. This ignorance causes us to exaggerate the state of things, and has created a distinction between ourselves and others. These will bring about experiences of lust, of anger…and as a result all kinds of negative actions. They also produce all of our unwanted suffering. If we don't want to suffer, then we should try to judge. Is the cessation of suffering possible? If the ignorance that has caused us to grasp the self is a false consciousness, it can still be avoided by correcting that mistake. This can be achieved by generating within ourselves a kind of wisdom that can penetrate the direct opposition of the mind, which is a kind of insight that can grasp that there is no such thing as a truly existent inner self; and two is a state of mind that perceives the absence of such a self-the self-grasping according to the initial interpretation is very firm and strong. However, because it's a reasonable way. There is another inner form, the insight of not-self, which seems very weak in the first period but it is very logical. Sooner or later the insight capable of interpreting not-self will prevail. In the initial stage, the truth may not be very clear, but as we get closer to the truth, the truth gradually becomes self-realizing. What is wrong at the first stage seems to be very flexible and solid; but in the end, the more we examine it, the more fragile it becomes, which eventually leads to disintegration. Defilements are different from the mind, which is not part of the essential inner nature. For example: there are people who are very hot-tempered, but sometimes their minds are peaceful. A person with a very hot temper does not necessarily mean that he will be angry for a long time. Therefore, when disturbing mental states such as anger and lust arise within us, they are very intense and powerful. But, if one is aware, it is never the case that these states of consciousness continue to be present. Another fact is, one cannot have two opposing mental states at the same time with respect to an object; just like towards someone one cannot have deep hatred and passionate compassion at the same time. There are many different situations in our own minds; there are very subtle and subtle situations, some negative and some positive. It is in that dipole right and left that we find very clearly that the more we increase and increase our familiarity with one side, the weaker the attachment to the other side becomes. Therefore, the defilements and defilements right in our own mind can be eliminated. Our experience proves that there are some people who are really hot-tempered and excitable in their youth, but become very mild-mannered later on. This proves that when our minds become accustomed to boundless love and compassion, the power of anger gradually diminishes. Dao Emperor As we have seen and understood that all samsaric experiences are inherently suffering in their nature, we should sincerely make a vow to seek liberation. Motivated by the power of aspiration, we must enter the path of three learnings: Precepts, Concentration, and Wisdom [14]. In the three learnings, the antidote that can eliminate the poisons of afflictions is the wisdom that understands non-self . Towards that end, it is first necessary to take spiritual stability and focus as the foundation; that focused spirituality is obtained by relying on pure precepts. Therefore, we also need to keep the precepts pure. At the initial stage, the first priority to do is to keep the precepts, because it is extremely necessary. Venerable Tsong Kha Pa taught that mindfulness[15] is the foundation for the entire teaching of the Buddha . To keep the precepts pure, the power of right understanding (right understanding) and mindfulness abiding (remaining in mindfulness) are required. For lay men and women, the observance of pure precepts to abstain from committing the ten evil deeds is the foundation of spiritual practice towards the path of enlightenment and liberation. If we don't consider the necessary and practical things, such as keeping the precepts, but only look for complicated cultivation methods, then our practice is simply false, not really serious. Practicing the three studies, we should seek an achievement of liberation, not only for ourselves but also for all beings at the same time. The scriptures teach that the human body is the best form of practice in Buddhism and to strive for an end to samsara. Even with the human body, the life of lay people is often entangled in all kinds of problems, all kinds of troubles. So the mundane activities in which they are entangled are often not helpful to their practice. As for the lives of monks and nuns, it is often considered to have made it extremely easy to practice the practice of ending samsara. Venerable Tsong Kha Pa taught that: If you are already a monk or a nun, your will to enter the monastic life will be more steadfast when thinking about the shortcomings and inconveniences of the home life. , with the advantages and advantages of the monastic life.Such a way of thinking will leave deep imprints of good karma on the bottom of your mind that will one day turn into opportunities that will lead you towards a life of severing your body even though you are now. has not yet decided to choose this monastic path. In the worldly life, if you are too rich and full, your life will be filled with many problems and worries to preserve the property; If you are poor, your life will only be spent trying to find a livelihood. Having a lot of material possessions and still not being content (knowing enough); this is not the way of life of a monk or a nun. Monks and nuns shouldn't get involved in business deals unless they fall into debt. Do business and get too involved in fundraising when you have enough food to spare and need to really let go. There was a monk from Gandenmonastery, who was a very serious Zen monk. He made a vow never to live under the same roof, and he has been practicing like that for many years. He told me that one day while he was meditating, a snake crawled across his face and stared intently at him. The Zen master looked back at the snake and began to speak some Dharma language to it. I felt quite amused because it seemed that the Zen master was giving Dharma teachings to snakes. He told me, the snake looked at him for a long time and then slowly crawled away smoothly. The importance of precepts was personally emphasized and expounded by the Buddha. When the Buddha was entering Nirvana, he was asked who would inherit him and he taught that the precepts would be the guide and teacher of the whole Buddhist doctrine. He declared that the precept was his successor. In order to overcome afflictions, it is important to know how to examine one's own mind, and to give first priority to self-examination with respect to which emotions are stronger. For example, some people are very passionate about sensory pleasures, some are very short-tempered, and some are very ignorant and lazy. You have to question your own personality and find a way to conquer the most revealing emotions. As mentioned before, you need to really put in the effort to make sure that no vows are broken. However, if you discover that you have broken some of your vows, you should not ignore it, but rather immediately take the necessary steps to restore and purify them. When purifying a transgression you must always remember to think and reflect deeply to avoid re-offending. Bringing the idea that“It doesn't matter what I do, because even breaking the oath can be restored ” is very dangerous indeed; This is tantamount to intentionally drinking poison and thinking it will be cured. Once you realize the importance of keeping the precepts and think of how much peace and happiness you can have if you can eliminate all defilements; then, as explained earlier, you need to first recognize each type of defilement separately. Once you have recognized them, meditate on their destructive, destructive nature, and then apply mindfulness and the power of right knowledge. The stronger and more obvious the afflictions are, the more immediate resistance is required, like using an iron hammer to smash sharp objects. If you simply ignore them, they will really harm you and others as well. The defilements seem to be very powerful, but if analyzed closely, the afflictions are not really so powerful. I once consulted one of my masters, Are the afflictions really weak because sometimes they seem to arise very strongly. He replied: afflictions are weak because you don't need nuclear weapons to destroy them. And I was beginning to understand what he meant. All it takes to triumph over defilements in a glorious way is willpower and perseverance. Defeating the enemy of afflictions, in order to do so, requires the appropriate attitude. Our spiritual state is so important that Indian Master Shantideva whenever he meets anyone, the first question he asks is "Is your heart and mind honest today?" You can defeat regular enemies once, but they can still combine and attack again. But once the defilements have been eliminated, there is no way they can recur. Any enlightenment you gain from practicing Buddhism should be evaluated and judged on the basis that whether your belief in attachment to the law of karma has grown; and so has your discipline become pure and the power of afflictions such as ignorance, anger, and lust reduced within yourself? If you consider that through practice you have completed the correction of your mind and have overcome some of the major symbols of afflictions such as anger, ignorance, and craving, that is indeed an accomplishment. big. Shantideva taught that ordinary heroes who have killed their opponents are not necessarily heroes because the people they kill will die sooner or later and they are just killing. just die the zombies. But the person who is fighting against defilements and is able to destroy that enemy is truly a hero in the true sense of the name.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.12/2/2022.