LEGEND OF DUY-MA-TAM

CHAPTER IX
IMMEDIATE DOOR.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

I. ABSOLUTELY ABSOLUTELY

In terms of awareness, this chapter is the focus of the whole sutta.

The motto of the sutta is "Pure Land Buddhism, achievement of sentient beings." Except for the first chapter, where that directive is stated, the rest, from the "Phuong" to the "Buddhist" right above, dialogues are often perceived with purely theoretical or philosophical content. Therefore, the Duy-ma-commentary often goes into the analysis of philosophical thinking, sometimes becoming hilarious. If it does or does put it into practice, it also creates an extravagant class of people. This "Non-dual method", with secular awareness, has been the basis for such extravagant acts and reasoning.

In order to have a firm awareness of the content of this article, we need to formally reconnect the coherent chain of the sutta in the previous works. Of course, the chapter analysis of the sutta belongs to the general introduction of the sutta, not here.

In the chapters we have read before, the beginning of the practice of the sutras, such as Duy-ma-mama, introduced to his relatives from the sickbed, is to focus on the nature and existential value. of body and mind; of this body itself, as a tool for human enjoyment of sensuality, but also it is the enemy that brings people many calamities. Until "Buddhism," the focus is still on this very body. This practice stretches very long. Until, right on the very existence of this self that discovered the identity of the Tathagata, then the practitioner is preparing to enter the door of non-dual dharma. Practically speaking, only when he is confirmed to be the only one who inherits a great fortune can he then waste his fortune. Of course, wise people are not wasteful in the end. So, with Duy-ma-ma, the tea room, pub, where is not the director of the colon. Because he really was the heir to the pure purity of Buddha. So, by the method of non-duality, he shows the three powers of magic, wandering through the six paths of reincarnation without cavalry. So, after all, what is that duality of dharma?

To his question, a Bodhisattva answers: birth and death are two. No birth, no death, seeing this truth, that is the door to the non-dual dharma. Birth and death, are the laws of existence. To attain the reality of no birth, no death, in the sense that this Bodhisattva says is not to enter into the eternal world where the small self limited in the enclosed space is dissolved, able to merge into the Self infinite, is the Self of Absolute Absolute One.

Here, in the general context, seen from the thousand-year longing of human life, Duy-ma-ma appears before the Bodhisattva assembly as a philosopher, within the religion, inheriting the tradition of Bat-elegant thinking, but outside he also does not seem strange to the chanting chanting the Austrian means, seeking his true self, to answer "Who am I?" Apparently, there is an ego in here. The self is aware, thought, suffering, happy; I know love, hatred. But, indeed, this color, the body is like a bubble, and this mind is just a magical figure, so what do we have, or what do we install when all these things disintegrate? Where is his ego now? A grain of salt drops into a bowl of water; The salt disintegrates and is no longer found. But any drop of water is salty. Salt dissolves according to name and matter, but there is still something, In the crystal of salt, does not disintegrate. Then, in the process of finding the self, the Austrian Taoist priest asked: is this me? Not. Is that me? Not. There is nothing that is you and yours that you can see, hear, taste, taste. This resource, not yours. All that is not something you love, but you love everything because it is self. [1] There is an empirical self, confined within this body like a bunch of unobstructed, sealed in crockery. And there is a transcendent self, eternal, non-arising and undying. “This body is finite. But this physical possession is permanent and immortal. ”[2] He understands that, there is no fear. A brave general on the battlefield, armed himself with such awareness to be able to fight without hesitation, for realizing that, “The thing which is never born, never dies; which did not exist, nor will it exist; the unborn, the eternal, the eternal, that, when this body is killed, never killed. "[3]

That is similar to when Van-enemy asked the Chief author Duy-ma-ma, the Bodhisattva, to practice the path between dangerous birth and death, where to rely on? Duy-ma-naj replied, "Relying on the Great Self of Tathagata." What is the Big Self? The Austrian meaning replied: this is all. [4] This whole universe is the Great Self; is what knows it, knows everything. [5] It is the "non-dual, immortal, beginningless, infinite ..." [6] Whoever relies on that Self, he is liberated from old age and death, because he is aware of the Great Brahma, and all that is internal ego with all its karma. [7]

Is that the Great Self of the Tathagata?

On the Mausoleum-old, Bodhisattva Dai Hue asked Phat: As a hybrid that the Buddha says in the Sutras, is permanent, solid, miraculous, permanent; Tathagata theory that is not similar to the Self theory of the pagan? Buddha said, The Tathagata that we mentioned is not the same as the egoism of the pagans. As a hybrid that Tathagata describes in the categories of meaning such as emptiness, reality, nirvana, infertility, formlessness, and innocence, are aimed at letting the fools eliminate the fear of egolessness. 8]

However, a Buddhist learner does not find such an existence apart from the pile of five aggregates. These five aggregates disintegrate, prompting the arising of the other five aggregates, like each wave rushing out in the ocean, creating the illusion of an eternal self that exists below or inside all the transient imperfections. that. Do not accept the permanent self, nor accept the idea of ​​eradication, nothingness. Therefore, what Buddha says, within a possible limit of rational thinking, can be translated into the confirmation of the existence of a self, which can also completely negate such existence. That is the difference between two visions: seeing from the mundane and seeing from the base. Instant reality is contemplated in the existing relationship, or in the True Truth as. Just look or smell look different, reality is still like that. Mean, it is still in the presence of the five aggregates, which are continually arising and falling away, a school for good, evil, gonorrhea or non-smuggling activities, infection or tranquility. Therefore, Thien Nu presented to the elder Xa-profit-waving: lust, hatred, fanaticism, those afflictions are liberation. But it is a drug scale whose activity is extremely strong and the dosage is quite high, unable to cure people who cannot afford it.

In other words, negativity is Bodhi, the dangers of fear of samsara are also Nirvana. The rope is mistakenly thought to be a snake, but it must not be destroyed to eliminate the illusion that causes fear. Apart from what is impermanent to be seen, experienced by the eyes, ears, nose and tongue, there is no other world of ordinary legs, bliss or great self. That is the absolute absolute reality.

II. FROM THE SILENCE OF BUDDHA

On the Kurukṣetra field, the brave general Arjuna, along with Kṛṣṇa, who controlled the chariots, gathered the army and prepared a fierce battle. When the prison and the wings of both wings rang, the drums began to start, Arjuna looked back to the other side of the enemy, those were all his relatives and friends; and the two would start a fraternal fray, Arjuna suddenly shattered his determination to win, his body trembled, his hair stood up, the bow of Gāṇḍiva slipped from his hands, his entire skin was on fire: Wang nationality for what; happiness, and what is this life; What does it all mean for these loved ones to massacre each other?

Indeed, it is more difficult to describe in a more emotional way the horrific conflict of a personality that must be chosen between the human world and the celestial world, between the sacred religious duty and the human affliction; between the world of impermanence, transformation, like illusory, like dreaming; and the reality which transcends ordinary and eternal legs; between the world of life and death and eternity immortality.

Rejection of the world, denial of all values ​​considered to be inferior to the world, to dedicate all to the sacred religious duty, to the divine command given from above, which is certainly not human It's clear what orders and whose. But faith and duty oblige people to submit. It was like a primordial covenant between a person and an unseen power when he looked up high; the unseen, infinite, but intimidating by the sudden thunder storm full of horrors as the great God is venting rage. So, when God said to Abraham: Take your only son, Isaac, whom you love most, to the land of Mori'-ah, up a mountain that God will designate, to sacrifice. Abraham submits to God's will. It is God's test of man. But from another psychological perspective,

So, besides this low self, many desires, many evils, pollution, is there really a glorious self? Apart from this material world full of perverted temptations, is there any other transcendent reality, eternal and eternal?

At one time, Vacchagotta went to ask Buddha: does ego exist? Buddha is silent. Again asked: does the self exist? Buddha was also silent. Vacchagotta was not satisfied, so he stood up and left. Buddha's silence is explained as the transcendent knowledge of the views of attachment and attachment. And of course, if Buddha answered yes, it was contrary to what Buddha often taught the monks. If Buddha says there is no self, Vacchagotta must be shocked and say, "Before, I had a self." Now there is no more. ”[9] If he only loses a king and has to commit suicide, let alone lose the" I ", then this loss is not trivial.

To exist or not to exist a permanent ego, it is a matter of debate even within the schools of Buddhism. But, as The Body asserts, there is no other path to liberation here, because of false beliefs about the existence of a self. The self that the doctrines advocate is only an unbroken continuum of aggregates arising and passing in every moment. Apart from the aggregates, there is no real self. So where is the Unity Whole, which is the Absolute Unity to make a firm fulcrum for sentient beings in this impermanent, horrifying world of change? [10]

Then one day, the Bhikkhu Māluṅkya came to the Buddha: The world is permanent or not permanent, finite or infinite, the soul with the body is one or the other. Whether or not the hybrid exists after death. He asked Buddha for a definite answer, these 16 metaphysical issues. If the Blessed One sees and knows then says see and knows. If not, the answer is no. If these issues are not explained satisfactorily, the monk warns that he will abandon this virtue and will not follow Buddha anymore. But Buddha did not answer either. [11]

Over 25 centuries later, there is still an east-west debate about the true meaning of historical silence in the history of humanity's philosophical and religious thought. [12]

Another time, Vacchagotta went to see the Buddha again, also raised 16 issues like Māluṅkya and asked the Buddha how to say, "This is the truth, besides being a lie." Buddha answered, He has no idea what to claim. Buddha explained, the view of the world is eternal or not eternal, finite or infinite, etc. ... It is the jungle of the ants, the desert of the ants, the attachment, the chains, leading to suffering. brain, sorrow; does not lead to peace, tranquility, peace; does not lead to the right mind, Nirvana. Because of the danger, Buddha did not accept such interpretations. [13]

If so, if opinions are dogmatic and often lead to such useless and dangerous debates, why are they raised? The Buddha taught, "Bhikkhus, because of materiality, due to attachment, due to attachment, this attachment arises: The world is permanent." [14]

Then, apart from these impermanent aggregates, there is no other eternal, eternal reality. Long Tho said, "The reality of Nibbana is also the reality of samsara. Between the two, there is absolutely no difference at all. ”[15] This is because samsara itself is the Absolute One, which is no different from Nirvana. It is impossible to discern whether discrimination is the beginning. [16]

Therefore, the Bodhisattva contemplates the world and sentient beings that are like dreams, like illusions, fragile realities, not to be afraid but to deny it; although when beginning to practice contemplation, fear often arises. Bodhisattva contemplates to see clearly the existence that accepts it. It is this phenomenon of birth and death that is the ultimate reality without birth and death. Bodhisattva up to Real estate.

In the beginning, the Bodhisattva, like the Austrian Taoists, looked at all the phenomena of the virtual phenomenon, and raised the question: What is all this? Bodhisattva does not seek the answer that this is Dai Pham, the eternal Self. But contemplation, contemplating on the nature, sees that this, that is, that the Austrian Taoist monks pointed to in order to discover an utterly hidden Hidden Therence, exists in relation to the there, "this has, that has; this is not, that is not. This is born, that is born; this ceases, that ceases. ”[18] Due to the existential essence of all beings in this life, this one relies on that without anything being self. Weakness that is dependent on conditions, deep, hard to see, The main characteristics of y tha coast run is difficult to see, hard to know; but also difficult to see, hard to know, is the stillness of the acts, the renunciation of radical existence,

The Duys perceive him as being altruistic, both false and real. Because the essence of existence is correlated, and when they are distributed in some form by discriminatory delusions, authenticity disappears to show the appearance of the false. People take the shape of a rope attached to a snake, and then arise fear, then the body of the rope is hidden. It is obscured by the delusional delusion of consciousness, but its being exists there unchanged. Therefore, the rope of which its nature is compassion, when perceived as a snake, then it is what is distinguished by delusion, an illusion of reality. The only way to call it is the successor. But, despite the wrong perception of its being, the rope still exists as a rope, as authentically as it is. That thread exists with its true membership, exist as absolute reality, rhyme and touch, never disappear. [20] Also, this world of arising and falling, or passages, is often attributable to discriminatory delusions. The world always exists there, even in that continuous stream of arising and passing. It is this world that is, as it is, the absolute unity, there is no other separate world of the absolute unity.

Right where he exists, where he exists in his interdependent origination, Long Tho says, what is dependent arising is that of emptiness. That emptiness is based on his impersonation, so it is also the Middle Way. [21] The Middle Way, which is also the Absolute Unity, because it is the emptiness, is defined as the non-arising nature of all existence, excluding the two extremes, the dualistic duality of being and impossible. [22]

So, in the beginning of the  Chinese commentary , Nagarjuna revered Buddha in the sense that the sensitivist of the Fa had a wonderful skill in declaring interdependent causation. That reason dependent origination is not inherent cessation, is not arising; not interrupting, not permanent; neither is unity, is not multi-enemy; It's not from anywhere, it's not going anywhere. It is the interdependent origination that is the miraculousness of Nibbana, the stillness of all theories. [23]

The world of theory that Long Tho refers to, is not merely the world of theoretical argument. It is a reality that is structured by discriminative thinking, with descriptions of countless characteristics, differences and contrasts, as regular and impermanent, finite and infinite. Be clearer as in the verse any bowl: birth, death, paragraph, often, most, singular, hybrid, export. The interdependent causation, the principle from which the universe appears, exists, with its numerous differences, it is the interdependent origination that shows the static nature of all existence. Static, because there is no conflict between the Oneness and the many enemies. It is the world that, as the argument says: the language is broken, the mind is empty, and there is no everlasting life, such as Nirvana. [24] It is there that defilement is not present, rebirth or rebirth is not present; so dependent on grace is also marvelous Nirvana. [25]

Conclusion of the product "Quan Nirvana", Long Tho said, "The static indicates all possessions, the mere mere argument, is marvelous. Buddha did not speak the dharma, anywhere and for anyone. ”[26]

To explain the meaning of this chant, Candrakīrti led Āryatathāgataguhya: “Hey Śāntamati, from the night of Buddha's enlightenment to the night when he entered Nirvana, in that medium Buddha never spoke a word. But because all sentient beings, Depending on the inborn nature, according to the intention, they think that the Buddha preached many sutras in many different places. Each of them thought, This Blessed One teaches us this dharma. We hear the teachings of Tathagata. But Tathagata does not distinguish, not delusional discrimination. Because the Tathagata has eradicated the argument which is like a net that embraces all discrimination and delusional delusion. ”[27]

III. ABSOLUTELY ENTRY

1. Three levels of reality

At the request of Duy-ma-ma, 31 Bodhisattvas in turn presented different interpretations leading into duality, or absolute unified reality. In general, there are 33 narrative on demand, and are divided into three groups. Either speak, or say nothing, all lead to the spotless wear. Depending on the approach, the level is low, or deep among the narratives. These approaches, either according to the methodology of the three phases of teaching; [28] or expressed by contemplative behavior according to the three factors of truth. [29] More generally, it is possible to approach by three aspects of the actual reality: the scene or reality of the incarnation and that is also called the reality of Bat-elegant; location or contemplation of reality ie contemplation Bat-elegant; and the immediate means of display or Bat-elegant writing. These three aspects are related to the Mahayana method of Mahayana initiation, whereby,

Third period, is the Dhamma divided into three levels in order from low to high. In this non-dual discourse, the silence of Duy-ma-buddha is perceived to be the highest, the most beautiful expression of duality. Lowering down one level is the Bodhisattva Van-enemy. Although saying that duality is the reality of language transcendence, Van-enemy still has to manipulate language. The lowest are the Bodhisattvas. If viewed from a different direction, without the interpretation of Van-enemy, Duy-ma-silence's silence becomes meaningless. So, the wonderful thing here is to say what can't be said. Before the silence of Duy-ma-ma is the expression of Van-enemy. After the silence of Duy-ma-ma is also the expression of Van-enemy. Both, the implicit Saint and the linguistic script, display a single fact, the linguistic reality.

When annotating this paragraph, Cu-ma-la-cross recounts the dialogue between the false religion and Ma Ming. Before following Buddha, Ma Ming was a famous Mahayana commentator. Nhan listened to the sound of fake Haj Sun, then sought to challenge the war, and bet with his own head. Ma Ming led his followers to the previous Jiuzhaigak, claiming the argument: "All languages ​​can be negated." Rape Sun fake. Ma Minh did not receive the reply or debate of the false religion, said that this man had lost, so arrogant heart: This fake false religion is only nominal, because he could not refute his point. Some time later, when contemplating the problem on his own, Ma Ming suddenly found out and called them to the disciples to say: "Actually, I have lost to the fake Revelation. Because the thesis says, "All languages ​​can be negative." So that premise itself has been nailed. Rape Sun said nothing, of course there is nothing to be negative about. ” Then Ma Ming came, in accordance with the covenant, to hand over the head to the fake Buddha. But Hui Zeng said, "I don't need to cut your head, just cut your hair." Since then, Ma Ming worshiped Ton Ton pretend to be a teacher. Of course, later become a Mahayana commentator. That meant after the silence, Ma Ming spoke again, and he spoke more.

Of course, in terms of interpretation, between talking and silence, silence is a deeper level of expression. So, after reporting on the story of false Revelation, Cu-ma-la-decade concluded: The point of convergence is unique, but the sign of arrival has a rough appearance. Say where the thing is not said, all is not equal to say where the thing is not said. Therefore, discourse by silence is a wonderful place for treatise. ”[30]

Sand Tibet when interpreting this second entry in the three-phase theory [31] was partly based on the doctrine of the Dharma flower, taking the plate and the area as the basis. The basic or essential realization, which is the enlightened reality, from which opens the way for those who are still bewitched, is called  volume or footprint. Thus, if there is no empirical basis, it is impossible to rely on it to open the way. It is because of the positivistic reason that acting Dharma to integrate. If the religion is like that, then it is unverified Religion that is reasonable, that capital is invisible. By the wordless to express the very wordless language; otherwise the symbol is used to indicate the capital without the symbol Therefore, between speech and non-talk, there is already a high, low and deep depth.

Y according to the text that says, the Bodhisattva introduced the meaning of biography clearly stated duality. But the doctrine has not yet shown the reason of the word, so Van-enemy explains about the word of the duality. Finally, Duy-ma-silenced by the silence that manifests the word of non-duality, ie show the wordless language itself. [32]

The tertiary theory divides the accounts of non-duality into three stages. 31 Bodhisattva y on the language to explain the Prime Minister, from which comes into non-dual. That is the beginning, the lowest, the lowest level. Van-enemy clearly indicates that duality is inherent in speech, but he still relies on language to express. Duy-ma-naj shines directly into the truth of the wordless language itself. That is the highest rung. Therefore, spear, in order to open the entrance, there must be three levels, but the reason for being able to merge is only one, that is, the Absolute Unity. Here, the three doctrines also raised the problem: Van-enemy has to rely on language to express the unseen so it is not extreme. But the silence of Duy-ma-ma is nonetheless an attitude, that is, it is physical. Then, Duy-ma-ma in the form to display the formlessness is nothing higher than Van-enemy in the language to express the wordless? Jizhou explained, Van-enemy by language to indicate the wordless, and also by the general to indicate the formless. This means that the silence of Duy-ma-ma only silence, not a symbol of attitude or opinion. It was Van-feudal interpretation of that silence as a direct indication of non-dual reality. So, in its essence, the silence of Duy-ma-ma is formless, not showing or symbolizing anything. As such, Duy-ma-ma has no form that leads directly to the formless. Do not show or icon anything. As such, Duy-ma-ma has no form that leads directly to the formless. Do not show or icon anything. As such, Duy-ma-ma has no form that leads directly to the formless.

If decentralized according to the four preaching discourses of Thien Thai Tong, [33] the previous texts contain the teachings for the Bodhisattva of the teachings, ie the common teachings for all three vehicles. The Bodhisattva of the catholic goods that enters into the teaching of the dual meaning of organic cooperation is the truth that is still within a finite range of rational thinking. At this point, they were led into a special teaching, which is a separate teaching for the Bodhisattva, to see clearly the Middle Way. Here, the teachings explained by 31 Bodhisattvas belong to the special teaching, with the language that goes into the wordless. Van-enemies show up without speaking. With Duy-ma-ma, the word of the word. Both of them revealed the teachings of the teacher with sermon teaching and the default practice. The saint in this sense is the Middle Way. Van-enemy's speech is a disinterested sermon. The silence of Duy-ma-ma is the implicit Saint. [34]

2. Four classes of duality

Regarding the relationship between speech and silence, Jizhou said, "Buddha taught his disciples to often do two things: the sermon and the sutta. Theory of true Dharma, it is the sermon. Contemplating the general truth, it is the default God. Then again from the same consistent truth that says the French minister; and then from the theory of truth, the method of truth import. .. The silence of Duy-ma-ma is revealed by the explanation of the Bodhisattvas. The explanation of the Bodhisattvas is clarified by the silence of the Buddha. That is the meaning. ”[35]

That relationship, in essence, is two sides of a single reality. There are also three aspects of Bat-elegant: real Prime Minister Bat Nha or the entity of Snow reality; Bat-elegant contemplation, reality as being certified reality; and the Bat-elegant script, the reality is represented by language and symbols as language. However, cognitively, reality always appears as reality depending on the level of awareness.

Basically, reality is or is perceived as a conventional or mundane truth, and reality is perceived as absolute truth or truth. As it is said, the reality of arising and falling is the truth experienced by consciousness, it is mundane. The truth higher than one is that reality does not arise and does not die, which is the reality of truth. But, arising and dying without arising and falling still are just two opposite sides of a reality. Standing here or there, it is still a superficial perception of reality. Then, the base in that level of awareness is still only mundane, if viewed from a higher level. The base in this higher level is to negate all description of reality to show that the reality of salvation is unspoken. Going higher, the reality is said to be unspoken, but that unspoken has to rely on the language to manifest, so reality is perceived as still the truth, and is mundane. The ultimate truth, the supreme foot-stand, is the complete silence. That is the silence of Duy-ma-caj.

Thus, although the only non-dual reality is one, the Absolute One, the door to that reality is three levels, divided into four classes. These three levels, if divided according to the time and result of the evidence, the position of the three sages, sage, 10 and 10 exchange direction is primary. Here, the Bodhisattva basically learns the reason of infertility, but their nondual reality still needs to be explained by the different characteristics. From the Land up to the seventh land, although he showed enlightenment and infertility, he saw clearly the reality of the transcendent language and famous generals. But still have to use, still manipulate language. From the eighth place up to the seat of becoming a Buddha, he was enlightened and he no longer had to use his labor; the reality of the wordless is itself the wordless. [36]

In each such level, there is intrinsic contradiction in consciousness; and that contradiction leads to the unification of the opposites of relative reality, the mundane reality, the absolute reality, the ultimate truth. This may be called the second layer of the dialectical process. It is necessary to pass all four classes so that it is possible to enter the non-dual reality, which is the interpretation of Jizō. The four duality classes are then presented in the five dialectics of duality. The Sand Buddha presents it as follows. [37]

The first level , this and that are two, this is the opposite of Non-Friendship. The transcendent pair of opposites is the double entry.

The second level , no and organic is a dualistic combination of first-level reality. Its opposite is non-dual (ie non-possession), forming a pair of secondary opposites that are dual and non-dual. This dual and non-dual unity becomes a dualistic entity, and transcends it as the second non-dual reality (both neither existing nor non-existing).

The third level , the non-dual reality which is neither possessive nor non-existent, in essence, non-possession is a complex assertion, which is organic. Non-possession is a complex negation, so it is not. Ie here appears a non-organic complex (both non-possession and non-possession), whose opposite is the non-organic complex. In other words, duality and non-duality are a dualistic complex. Non-dual non-dual, transcendental duality complex is the new non-dual.

At the fourth level , all three-level processes above combine into a whole of the duality complex. Ie dual-level duality ( non-dual non-dual ). Opposite to it is non-dual ( non-dual non-dual ). The transcendental pair of transcendents enters into a non-dual reality.

The fifth level , all four levels are opposite of reality with the intrinsic contradiction of language and thought. That reality appears within the limits of language and thinking. The last limitation of speech and thought is silence. Saying is silent, but that's still the limit. That is to say, as explained by Van-enemy: “For all things, there is no saying, no theory, no instruction, no perception; Beyond Q&A. It is in non-dual subjects. ” Such narrative remains within the limits of language, although it is the ultimate limit. Transcendental limitation is the import of non-dual subjects. There, not a single moment born of mind, thoughts.

Such a non-dual reality does not really have three levels or five levels. Everything is just a means created to realize the profound meaning from the language to the word, from relative to absolute. If the word in the certificate of incarnation is utterly said, then it should be said that "Dharma is full of heavenly heaven without words. The figure ends at eight poles without a statue to symbolize. So, speak but say nothing. Did not say anything but said ... So, Van-enemy said that but often silent. Tinh Danh is silent and always speaks.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.28/5/2020.