Buddhist monks and nuns.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
[07] Chapter sevenThe results and the realm of control achieved-ooOoo- P School District's School Center. Tu is tu Tam, evidence is Tam. The Buddha taught: "The mind predates all things, governs all things, creates all things" (Dhammapada, Dharma Owl). And: "What is unwholesome, related to akusala, everything comes from the Mind. Anything that is good, related to good, all comes from the heart, (Sangha, Anguttara I)". Due to the practice of the practitioner, the mind attains each level of purity, and accordingly, the attainment and realm of attainment of the practitioner also have different levels. The realm must be understood as the realm of Mind. The current state of things around us of the human realm here gives us the impression of being near, high and low ... so I think that the realms of realization achieved by practice are a space, one place. Since then, Nirvana, the realm of ultimate liberation, is also easily misunderstood as a realm, a place ... according to the thought of a mind of sexuality, a mind of man. In the realm of Form, Formless realm, the mind of sentient beings is more subtle, the view of the "world" has changed differently. For example in Formless Realms, "realms" Without boundless, boundless Consciousness, the concept of near, far, high and low ... has disappeared. The spiritual state of the three realms of Sexuality, Rupa and Formlessness can be experienced, "in and out" by practicing meditation. That experience can also be tasted by an ordinary person, though very flawed, sketchy, although only for a brief moment, suddenly when he perceives the world around him according to his state of mind from time to time: sometimes he perceives the world around him with appearance, color, its sound, or with joy, sadness, indifference or with a passage of continuous thinking. So it can be said that the realm of realization expresses the state of mind. Realization is achieved through meditation, by cultivating by meditation. There are no shortage of scriptures describing cases of enlightenment. But, after all, the enlightenment is the expression of an end to a long process of cultivation, in which the meaning of tranquility (Jhana) remains throughout. Meditation is not just in the full lotus position, but in all postures of daily activities. Practicing in Buddhism often has the meaning of Meditation, most commonly understood as purifying the mind, revealing the wisdom that leads to liberation, beyond samsara in the three realms of Sexuality, Rupa, and No-worlds. . When we talk about Concentration, we have talked about the practice of Eight Jhana (or Eight Jhana, also known as the Eight Noble Truths - Samapttiya) or eight levels of spiritual advancement. In fact, this division is only relative personality like all other divisions. The sutras usually divide the Eightfold Noble Truth into two parts: the first four are called the Four Meditation (First Jhana, Second Jhana, the Three Jhana, the Four Jhānas) and the next four are collectively called the Four Formless Formations (or the Four Zero : Not boundless origin, Consciousness is boundless, Non-possessing origin, and Non-origin non-ideal origin). The two groups of four qualities and formations are also considered to be two different ways, in which a practitioner or from the Four Jhānas (the last level of Jhāna) can go straight to ultimate Nirvana or meditate through the Four Formations of Concentration (possibly from No-possessive concentration through Nirvana) to ultimate Nirvana, First meditation is the realm that the practitioner attains with a state of bliss because he has been rid of the five hindrances (treachery, lethargy, education, anger and doubt). This is the joy of entering the religion, the mind is tranquil, starting in concentration. Continuing to practice, one attains the second level, the Second Jhana. At this level, the concentration of concentration is more powerful (the mind feels happy), the thinking subject and the thought object are united, the mind and the materialized (though not yet necessary). The next level is the Three Jhana. The practitioner's mind feels pleasant, has a release, is still. Wisdom begins to manifest. The fourth level is the Fourth Jhana. The practitioner's mind becomes immovable, equal to things, separates from it, and identifies it with a ripe object, the most meaningful as shown (discharge, one-pointedness). From the First Jhana, to the Four Jhānas, the practitioner has attained by meditation, transcended the realm of Sex, and entered the Realm. In the present, the practitioner has had a great spiritual advancement, which is clear insight knowledge. Once the mind is used to going back and forth in the Realm of Realms, when dying, if you want, you will fall into the realm of Rupa which is the realm of Sexuality. The path of practicing the Four Jhāna is a path that balances Chi and Contemplation. From here on, the practitioner continues to practice by initiating the cessation of the ten fetters, attaining the Four Noble Truths and attaining the ultimate Nirvana respectively. Or in another way, one continues to go deep into samadhi, transcend the realm of form, and enter the realm of Formlessness. This second way, that is, the way after attaining the Four Jhānas, enter the Four Formations that the Buddha went through to realize Nirvana. The Buddha noted to his disciples that this second method is relatively less suitable for many people's faculties, because in formless realm (especially in non-non-realm) one can hardly give up. overcome; on the contrary, persistently in this near nirvana silence - which is still in samsara, samsara. Here life expectancy is too long, longer than ten thousand times the Sex World. Practitioners need to export the non-non-non-fiction to enter the final realm of mind-set Dietetic before entering the ultimate Nirvana. The Religion often reminds the disciples to stop at No-possessed land (not into the non-non-non-origin), and from there cultivate the Four Immeasurable Minds (Compassion, Compassion, Joy, and Discharge) to pass to the cessation of thoughts. before entering ultimate Nirvana. The process of practice and attained above is indirectly summarized through the explanation of the practical results of the practice of the monk during the Buddha's lecture to King Ajatasattu (A-so-so). The Sa-subjects Fruition (School of the Ministry I) and School A-function, 26, both recorded relatively the same, in terms of as follows:
The Great Lion Sutras (Central I) and the Lion Sutra (Trung A-Ham, 24) summarize the practice journey of the bhikkhu as follows: Due to the regression of the five years, the practitioner attains the First Jhana . From First Jhana, practitioners practice to witness Second Jhana, Tam Jhana and Four Jhana. From the Four Jhānas, the practitioner specializes in practicing No-Self, Impermanence, eliminating ten fetters, and depending on the number of fetters that are eliminated, one in turn attains the Four Noble Truths:
The above realms and attained attainment are mentioned only briefly in the Buddha's time. Later, the levels of promotion, purity, and realization were analyzed much more carefully by famous teachers, even causing many controversial issues until now. The commentary Buddaghosa (Buddha of Yin) in his famous work Visudhimagga (Purification of the Path) has mentioned five levels of Wisdom that lead to supreme Wisdom; Vasubhandu (The Body) in the treatise Adhidhamma-Kosa (A-Bhikkhu-to-ma-Kosa) also divides the five levels of witness in a slightly different way. Mahayana also stated the level of attained attained by dividing the Ten, and depending on the sect, people also distinguish the Three Faces of the Ten, the Mahayana Bodhisattva Ten, the Four Yanas ... and so on. dozens of different fruits. Recently Mr. Mahasi Sayadaw, The famous Burmese monk has distinguished seven levels of purity that lead to Fruition, which is practical and in accordance with the table content in Visuddhimagga. But, as said, all divisions are relativistic, because the lines of delimitation of results are just supposition of words, but the content of attestation is a continuous, vivid process. from ignorance to winning Tue. In fact, realization is sometimes not manifested in the sequence of the Four Noble Truths or on divided levels, at least on a phenomenal level. For example, Venerable Sàriputta and Venerable Moggallàna, upon hearing the Buddha's sermon, attained Arahantship after a few weeks; Venerable Yasa was enlightened as soon as he heard the sermon; Religious false Bhranayù attained A-la-Han after seven days; female Sun fake Khema attained A-la-Han before renunciation (obtained immediately when taught the dharma); King Suddhodana (Pure Sanskrit) attained duality (when listening to the dharma) ... Seeing that, it is enough to know the relative character of the division of fruitions, that is not to mention the need to mention the different depth in each fruit. taste. Depending on the basis, by practicing deeds from before (or from previous lives), one can attain the corresponding results. Again, due to predestined conditions, circumstances, degree of expertise, time to practice and attained is difficult to determine clearly. It is impossible to base on the attainment of attainment, the time of practice to criticize the transient supernormal ability while the transformation of the mind arises from countless eons. In the results above, A-la-Han is the ultimate, ultimate, ideal fruit of a Buddhist monk. A-la-Han is the uneducated level, the one who has finished solving the things to learn in this life, has the ultimate liberation, is called the Nirvana. In that supreme sense, the Buddha is the absolute, supreme winner, the one who entered Nirvana. Here are some points that need to be discussed, that is, the meaning of Arahants, Buddha, Nirvana are controversial points, very difficult to describe, and indeed, since the issue was raised, No one has the ability or authority to deal decisively. This is because the issue of controversy is a matter of absolute significance. Absolute failure is not enough to discuss absolute. With such a judgment, each of us, practically faced with thinking, still cannot help but have a narrow, albeit narrow, opinion on this matter. In that spirit, * * * Nibbàna Nirvana is the realm of salvation, in the end of the person who has reached the truth, that is, you are enlightened. The overarching meaning of Nirvana is the bliss, liberation from all suffering, the cessation of samsara, immortality, absolute ... Nirvana is described in many ways, usually by negation, It is negative because human language and wisdom are not enough to understand what Nirvana is. Man is in sickness, suffering from suffering, samsara, the path outlined to reach Nirvana is the path of No-Self, the way of renunciation, liberation of the pathogen, so the Buddha often said to Nirvana indirectly, by example, negation etc ... seems negative. But that is the most practical, effective way to avoid harmful misunderstandings. Nibbàna is commonly known with the Sanskrit word Nirvana, perhaps because the Sanskrit Sutras of Mahayana later developed the meaning of Nirvana quite a bit. The particle Nir indicates negation, Vana is extinguish, blow out; Vana also means forest, only the forest of afflictions. Nirvana means cessation, out of the forest of defilements. Nirvana also means quenching, stopping, passing away. Nyanatiloka explained the quenching word in two meanings: 1) Quenching the contraband or (Kilesa-parinibbàna), ie present Nirvana with the remaining body; Business called this Nirvana is Huu residual y Nirvana (Sa-upàdidesa-nibbàna); 2) Quenching the process of the five aggregates (Khandha-paranibbàna) or Nirvana after death, the body is no more, the Sutra is called Abundant y Nirvana (An-upàdisesa-nibbàna). ( Nyanatiloka, "The Words of the Buddha", 1968 ) The residual y Nirvana and Nirvana are the same attributes, the only difference is that the residual y Nirvana is attained when the practitioner is still present with his body, and the excess y Nirvana is Nirvana which is attained after the body is gone. The Theravada scriptures also distinguish only the two forms of Nirvana like that. During the first lecture at Migavana (Deer Park, Garden Nai) at Baranasì for the five Kodanna Venerable Bhikkhus, the Buddha used the term Cessation of the Noble Truth, the quenching (Nirodha) to refer to Nirvana. The way of describing Nirvana like that is often repeated many times, for example, Nirvana is "thirst for love, is desire, hatred, ignorance, ignorance ceases, cessation, sex" ... or: "It is the tranquility of what is conditioned, the elimination of all contraband, the quenching of thirst, separation (cup of greed), cessation, Nirvana". (Correspondence I) "Hey Ràdha, thirst is quenched as Nirvana". (Correspondence IV) "There is nothing there, there is no attachment, is an island, is unique: that is what is called Nirvana, the cessation of old age and death." (Scriptures) The meaning of separation, quenching, and cessation is found in many other places in the Sutras: "Hey monks, whether the dhammas are conditioned or non-conditioned, in which, the first ignorance is the highest, that is, being free with craving, destroying craving, destroying attachment, cutting off. all continuity, quenching thirst, pre-ignorance, cessation, Nirvana. " (Increase Chi II) Venerable Sàriputta, when asked what Nirvana is, answered that: "It is the cessation of greed, hatred, and delusion" and Venerable Venerable even further explained: "The renunciation, cessation of sex and the cessation of craving for the five aggregates is the cessation of suffering". (Corresponding V) Mr. W. Rahula in the book "What the Buddha Taught" calculated that only in the Samyutta Asamkhata Samyutta Sutta has thirty-two words synonymous with Nirvana. E. Conze in "Buddhist Thought in India" has listed the meaning of Nirvana through nearly eighty words (including words appearing after the Buddha's time), divided into three categories:
As mentioned, the meaning of Nirvana is mainly expressed in a positive way, but the negative and positive meanings are also very relative. For example, the Buddha taught Nirvana as happiness, bliss (Sukha), but when he explained about Suffering, he ranked happiness, bliss (Sukha) also belongs to Suffering (Dukkha). Again, some words for Nirvana seem positive such as Peace (Khema), Purification (Sudhi), Shelter (Sarana), The Other Bank (Pàra), Peace (Santi), Purification salary (Sitibhava) ... are just suggestions. However, in that negative sense a positive property emerges, which is the return of absolute happiness, an eternal security, even though these are only attributes of Nirvana, not Nirvana. . Kinh, Abhidhamma still refers to Tam freed subject, the three disciplines leading to Liberation, Nirvana is No, Formless, Voluntary, this is also the three words of Nirvana. Since all Dhammas are selfless, Nirvana is anattā, only the way of realizing anatta can attain Nirvana, and in that spirit, only the attainment of Nirvana, not people (Fall) reach Nirvana. Due to the analysis of the meaning of anatta, many scholars have assumed that Nirvana is nothingness, emptiness, absolute cessation. But the true meaning of Nirvana is not nothingness, nothingness. Nothingness, emptiness is the viewpoint of the Termination Comment, opposed to the eternal view of Eternalism. The Buddha often severely criticized these two views and claimed that he advocated the Middle Way. Nirvana is described by negation, by indirect, by metaphor and metaphor ..., Corresponding to III and Sangha, 34 tells the story of a disciple of the Buddha, Yamaka (Diem-ma-la) that ultimate liberation is the ultimate realm, was immediately rebuked by other monks, and was later rebuked by the Sun. Suppose Sàriputta explained about the connection between the five aggregates and anattā, which ultimately caused Yamaka to abandon his false view. The content of the teachings of the Sàriputta (Sàriputta) is not fully, systematically recorded, but the story has proven that Buddhism never regards Nirvana as nothingness. Let us see a passage of the Sutras recording the Buddha's teachings on Nirvana (Udàna VIII, Buddha's Autobiography - Pataligam Sutta):
The above passage is an attempt to describe the interpretation of Nirvana. First of all, the passage confirms Nibbana as the cessation of suffering, samsara, and samsara; Second, Nirvana is not nothingness, emptiness, is the basis for the liberation of suffering. Attempts to describe Nirvana in the above passage can be said to be maximum, because as mentioned, Nirvana is inconceivable, so the Buddha often avoids questions leading to extremes, inclusions, bewildered, unnecessary, not related to liberation. With worldly language, questions such as Nirvana are nothingness, cessation or eternal, eternal; Whether or not the "subject" of entering Nirvana exists or not exists after entering Nirvana; What is the ultimate non-self? ... in fact all false problems and when they have attained absolute reach they dissipate, even the No-self has no meaning at all. In response, - "Dear Sister Ton, does the Tathagata exist after death? The above Suttas once again determines Nirvana, the subject of reaching Nirvana as absolute, is inconceivable. All efforts to talk about Nirvana, about the Buddha are based on identity, verbal concepts, and tangible materials to suggest. * * * Buddha The Buddha is the supreme deity in all conceivable ways. His powers of Wisdom, Compassion and Courage are paramount, inconceivable. All in Him is absolute. The realization of the Great Path, his spiritual life and historical manners have proved it. Referring to the Buddha, people often proclaim that He is the Ten Strength, Four Fearless and Ten Significant. Although these are also His attributes, we also list those names to get an idea of His great nature: The Ten Forces or the Ten Tathagata (the ten powers of Wisdom)
Four Fearless Fear (four mighty, fearless)
Cross Tathagata
The Buddha often called himself Tathagata. The meaning of the word Tathagata was later expanded, bringing some more attributes of the Buddha, for example: "Go and come like that", "Free", "Peaceful," True as ", "Best as", etc. Let us listen to the Buddha's teaching about the Tathagata:
The above sutta gave a clear, specific and complete explanation of Buddha, consistent with the perception of the human mind. The Buddha, the Buddha, the Tathagata, through his efforts to describe with the Ten Forces, the Four Fears, the Cross and the above passages, have given us an idea of the Almighty, Almighty without using abstract language. The description, although not completely accurate about the Absolute (how can a devil be completely described!), Is enough to show that Buddha is the ultimate, ultimately fruitful, which when studied. About A-la-Han, we can hardly imagine so, although there are a large number of scholars, practitioners all think that Arahants as well as Buddha are ultimate, complete, and absolute. The more later, the more Buddha was proclaimed, the more his position was deployed, the Buddha's essence was analyzed in detail by scholars and lawyers, so that it was built into a branch of Buddha-da. Comment, occupying an important part in Buddhism, even where the Buddha is considered a righteous God, the one who has the right to reward and punishment, the creative celebrant, whom humans can communicate with spells. uncle, bridge reversed, etc. It seems very contrary to the policy of Anatta of the Buddha's teachings. * * * A-la-han (Arahant) A-la-Han (Arahant) is the highest attainment that a disciple of the Buddha attains, the so-called ultimate liberation, the cessation of samsara, realization of Nirvana. In fact, the term Arahant in the Theravada scriptures has not been used explicitly. In the original sense A-la-Han (Arahant) is: worthy, worthy of offerings; The translation is Ung Cong. Again Arahant is understood as the killer (han) the enemy (ari); Han translation: Killer, that is, the one who killed the enemy. An Arahant in Jainism (Jainism), a religion very close to and interacting with Buddhist teachings, is understood as "he has dried up lineage", that is has stopped all sorrow, karma. Arhat in Buddhism is understood as the one who has eliminated the three poisons (craving, aversion, and delusion), being free with everything in the world, he has nothing to learn more (ie, the Uneducated), Differentiating from the lower Holy results is that they still have to study, cultivate more (ie, Huu learn). A-la-Han is the one who has achieved, has achieved the goal, "what needs to be done has been done":
The Buddha always upholds the ideal of Arahant. He himself has repeatedly stated that A-la-Han is the ultimate, ultimate, liberation, peaceful mind, entering Nirvana. He also stated that his disciples could have great powers such as the Lucifer, the Three Intelligence ... which are the powers and wisdom he attained under the root of Bodhi. Luc pine , are six miraculous dishes, including:
The common sense of the eyes, the common sense of the Túc dynasty and the general of the common sense of the Rooster is called Tam minh. This is the result of Liberation Wisdom (liberation wisdom). The concept of divine powers is a fairly popular idea inherent in the pre-Buddhist times. The Buddha himself also recognized that the pagan religion can also witness the divine powers (belonging to the group of liberated Minds) born of the Eight Jhana, or the Eight Jhānas. Particularly the following three supernatural powers (belonging to the group of wisdom and liberation), according to the Three Ming Sutras and the Sutras teach about the four Holy results, only among the disciples of the Buddha, but not in the pagan ranks. But, Luc Thong, Tam minh here, in addition to the manifestation of the supernatural abilities of the A-la-Han such as transforming, clone ... mentioned in the Sa-subjects Result (School of I) has The meaning triumphs in the mental ability and the mental ability and is more symbolic. The Buddha himself also claimed to be an Arahant. Of the ten titles Tathagata, has the title A-la-Han (Application Offering). But we also need to remember that the word A-la-Han can have many places that only have relative meaning, like the Buddha often uses the words Đại Sa-keeper, Brahmin ... to refer to those true practice. From the relativistic spirit of words, from the meaning of the Buddha's guidance method, from the very behavioral level of some of the Buddha's great Arahants, the more later the problem of realization, ultimate liberation, Nirvana is gradually restored. And when Buddhism is divided into the Venerable (Theravada) and the Mahasanghika (Mahasanghika), the prominent point of disagreement is the spirit of precepts and views on Arahant. According to the Assembly, A-la-Han is not the highest result, A-la-Han can be rot. That view can be summarized that an Arahant still has the phenomenon of ejaculation in sleep, there are still many unknowns, not fully understanding the teachings of the Buddha, and sometimes it is necessary to ask the teacher to only know that I have obtained Arahant. Later on, the sutras consider it just a small fruit. The Duy-ma-hard Sutra has told the great disciples that they did not dare to meet the layman Duy-ma-hard; and there are many other sutras depicting the Arahant disciples as just a novice ... Mahayana sutras sometimes want to express a certain meaning, but take lightly of the specific meaning, thus somewhat affecting the value of the A-la-Han. We admit the noble result of the Arahant, but must admit that the above conception of the Assembly is not completely without basis. First of all, the realization, the essence of an Arahant, is indeed incomparable to the Buddha. They deserve to be the line of "Saints Without Learning", freeing sorrow and suffering, "what must be done has been done". But their liberation can only be equal to the Buddha in the negative aspect only (commonly understood as equal in terms of "Liberation body" - Vimuktikàya). For example, a person has just paid off the debt: in terms of debt (equivalent: positive aspect), it is still a long time before that person is equal to the rich man. The Arahant's expression "what to do has been done" is probably only right in the phenomenal aspect, but its ultimate meaning also needs to be considered more cautiously. Disciples of the Buddha, when attained Arahantship, had a taste in the deep forest, some even followed the Buddha's side to continue practicing. Having a taste of A-la-drought is finished. Such continuing practice, in addition to the compassionate sense of wanting to extend the Dharma to sentient beings with the means of the Bhikkhu sangha (the realization of this meaning is not much in all the Arahants. disciple of the Buddha), it is clear that this incident has proven the attainment of the incomplete, incomplete ones (often understand the complete attainment as the attainment of Dharmakaya). Huong chi, the realization of the same person has different shallow and deep places, the enlightenment burst in different aspects. That is why the great Buddha disciples have their own victories. For example in the case of Venerable Sariputta, declared by the Buddha as the First Wisdom among the disciples of the Buddha (and in this respect the Buddha is equal to the Buddha); False Religion Moggallàna (Section-Kien-inter) is the First Spirit (and in this respect equal to The Ton); Having a face-to-face victory means not being so complete. Therefore, but the Sutra still recounts many cases of the Buddha's great disciples who often discussed and answered the Dharma with each other. Venerable Sàriputta, the Great disciple of the Buddha, called "General of the Dharma", is the Son of the Buddha, is the First Wisdom ever told Buddha. "The White Buddha, I do not have the wisdom to know the mind of the Buddhas, the Arahants, the Chief Justice of the past, present and future. France "(The School of Canon IV, 28, Kinh Tu Hoi Hy). The wisdom of the Venerable Sariputta here has the function of knowing about the Dharma tradition, that is (as the next paragraph just quoted in the Sutras) the practice of liberation and the witness of liberation. The false religion has likened himself to a gatekeeper, recognizing those who entered the city only through the gate. This is not to mention the forecast of karma during the time of the Arahant's life, although they have become free in all forms, but they are still sick and sick in the five aggregates. including the sleeping ejaculation as mentioned), sometimes still momentarily grieving before death (as in the case of Venerable Sàriputta touched by death, entering Nirvana of the Venerable Moggallàna), sometimes there are mistakes She was rebuked by the Buddha (as in the case of Venerable Sariputta for young monks to make a commotion in front of the great monastery) ... In our opinion, the sublime essence of the Arahants is undeniable, the Arahantship is the end of a long lasting elaboration from many lifetimes and an effort. practice to achieve an inner rupture. This realization is so profound that it motivates the Arahant to go ahead forever. Since then, the meaning of cultivation is gone, but only the self-transformation, sublimation, far away from all causal causes and effects to reach the ultimate Nirvana: the meaning of liberation from samsara . One last question, which may be redundant, is: how long does it take for an Arahant to reach absolute fruition? With that said, realization can be shallow and deep, so it is difficult to determine that time, and in fact, the time for them is no longer meaningful, and this time for us. it is also inconceivable, for it is not human time! The Buddhist Sangha, the Seven Dharma products that distinguish many different types of Nirvana of the Arahant after abandoning the body of the five aggregates, such as the Intermediate Nirvana, the Nirvana Damage, the Non-Nirvana- Table, Nirvana, Upper Nirvana ... from high to low, according to which, depending on the level of attainment, the Non-Realistic Saint will fall into the Natural Land for a long or short time (slow especially at the end of life in the Pure Land) before entering Nirvana finally. The Sutras may have used symbolic language (symbolic), but through it, affirms that the Arahantship (Saintsatology), after the removal of the five aggregates, had the aforementioned Nirvana. , and those kinds of Nirvana are somewhat different and are not ultimate Nirvana (not as futile y Nirvana or ultimate Nirvana). The above-mentioned Sutras also distinguish clearly (many other Nikàya sutras, too) Nirvana of A-la-Han called defenseless before Nirvana. That is to say that Nirvana has many different degrees of liberation, and the No-Nirvana of Arahant is not the ultimate Nirvana like the Abundant y Nirvana of the No-nirvana. Upper Chanh Dang Giac. Not yet a Chief Enlightened Buddha, the Arahant has also experienced Great Nirvana, though not fully, because he has come out of samsara. This is the highest attainment that in human history people, not Prince Sidhattha of Kapilavatthu, have attained.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.23/8/2020. |
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