STUDENT ADVENTURE.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. Last time I mentioned the law of Karma. The Law of Karma is part of the Law of Cause and Effect. Today I am going to talk about another part of the Law of Cause and Effect, which is the Law of Dependent Origination. Regarding the Law of Cause and Effect, there are three conceptions: All things, whether living or inanimate, are created by God or Brahma. A naturally occurring inanimate organism or thing has no nucleus. That means they arise and perish without any cause. Inanimate creatures or things are not created by anyone, nor created by any reason; but all things arise due to many causes and conditions. This is the Buddhist view. The Law of Dependent Origination teaches us that nothing is independent. All things are related, and everything depends on some other things to arise. The Law of Dependent Origination is the Law of Cause and Effect that governs sentient beings, or living beings, also known as the Round of Rebirth or the Circle of Existence. In Buddhism there is another Law of Cause and Effect, which is Dependent Origination. The Law of Dependent Origination covers both sentient beings and inanimate objects or both sentient beings and unintentional things. Patthāna not only refers to the relationship of one thing to another, but also tells how they relate to each other, according to what way, by what force or under what conditions. Thus, the Law of Dependent Origination and the Law of Dependent Origination is slightly different. Ly Duyen Sinh are the very important teachings of the Buddha's teachings. This is the characteristic that makes Buddhism different from other religions. While searching for the origin of things, most religions are esoteric, because they cannot find the cause, they must find their own way out by assuming, or noting that: the origin of things. is a supernatural, unknown force, creator or God. But according to Buddhism, the origin of sentient beings is explained in a rational way, especially through Ly Duyen Sinh, which can be acceptable to those who know. Briefly, Ly Duyen Sinh said: “When it comes to face. Because this arises, that arises ". depends on a number of other things. If one exists, the other has. Everything that arises depends. Whether the Buddha appears in this world or not, the Law of Dependent Origination will always exist. The Buddha appeared, discovered the Law of Dependent Origination, proclaimed, revealed, and taught to the world. Even before the Enlightenment Buddha knew the Law of Dependent Origination. In a discourse in Dīgha Nikāya as well as in Saṁyutta Nikāya it was clearly stated: “All the Bodhisattvas on the night before the Day of Enlightenment of the Path of Enlightenment have reflected on the Law of Dependent Origination and practiced Vipassana meditation on the twelve elements. of this Law of Dependent Origination. As a result of the practice of Vipassana Meditation on the twelve elements of the Law of Dependent Origination, the Bodhisattva becomes a Buddha. Thus, the Law of Dependent Origination was known to the Buddha before his enlightenment. The formula of the Law of Dependent Origination begins with Ignorance, but the Buddha's contemplative approach is different. The Buddha contemplated the opposite direction. He starts from the Old, Dead element. As a living being, everyone must Old Dead. Day by day, hour by hour, minute by minute, second by second we are becoming old. As such, aging is an obvious fact of life. The Old is with us at all times. One day, this life will come to an end. The end of life is called "death", and death cannot be avoided. Thus, everyone approaches Old and Death, no one can avoid Old and Dead. This is a real fact and we cannot escape it. Bodhisattva has contemplated like this: Now there is Old and Dead. What is the condition of Old and Dead, or what causes Old and Death arise? Bodhisattva examined and found that: Due to birth there should be Old and Dead. Because we are born human, we become old day by day, hour by hour, minute by minute, and eventually we will die. In the ultimate analysis, the causes of Old and Dead are Birth. Because there is a beginning, there is a progress, there will be an end. Thus, Birth or Rebirth is the cause or condition of Old and Dead . The Bodhisattva does not end here, but he contemplates the opposite direction further. He contemplated: Why Is There Born and Rebirth? What is the cause or condition of rebirth? While trying to find the cause of Birth, He discovered it was "Being" or "Becoming". "To be" or "to be" means to make something "to be" or to make something "to be". Actually "Being" or "Becoming" is "Karma". The Bodhisattva discovered that the cause of Rebirth is Karma (volitional).As you know, there are two types of Karma: Karma, Karma, and Unwholesome Karma. Karma is good or good, and Unwholesome Karma gives negative results or suffering. To be reborn as a human being is the fruit of good karma. Thus, being reborn as a human is because we did some good karma in the past. There may be some people reborn in hell. They are reborn in hell because they did some unwholesome karma in the past. Good Karma or Unwholesome Karma are the cause or condition for being reborn as a human or being reborn as another species. Why do sentient beings do both good and evil karma? What is the cause or condition that causes good karma and akusala kamma to arise. Sometimes we do Good Karma, sometimes we do Evil Karma because we have strong Greed. Join Ai strongly becomes clinging, Attachment (upadāna). Attachment is the condition that causes good and akusala karma to arise. For example, we hear people say that heaven is happier than the human realm, so we want to be reborn there. We have attachment, attachment to that scene, so we want to be reborn into it. To be born in heaven, we have to do something. Sometimes we come across the right advice so we do some good deeds and create Karma. Sometimes we are wrongly instructed to create some negative karma, like killing goats and sheep for sacrifices. If we follow the wrong instructions and then sacrifice the animal nature to sacrifice hoping to be born in heaven, then we will create Unwholesome Karma. That's why we sometimes do good deeds, sometimes we do unwholesome work because we have strong greed, or have Attachment to be born in a better realm. Whether we create good karma or create bad karma, we all have to suffer the consequences of karma. Creating good Karma will enjoy joy, will be reborn in the heaven or the human realm. Creating bad Karma will bring the result of suffering, will be reborn into the four realms of suffering (animals, hungry ghosts, alas, hell). Because we have a beautiful strong attachmentAttachment is born into a better realm, so we do good deeds or create good karma. Bodhisattva continued to contemplate. What are the terms for Prime? What causes Thu arise? He found that: Ordinary attachment of attachment is the condition for strong Craving to arise. This means: First we have attachment to something, then we are attached to that object, it cannot be removed, it is impossible to let go of it. When you reach such a level of intense Craving, it is called attachment. Before reaching this level, before the Player arises, there is normal Craving. Thus, Tham Ai is normally a condition for Tham Ai or a cause for a strong Tham Ai, a strong Tham Ai becomes a Player. So Tham Ai is the cause or condition of Player.Suppose, you go into a store and find something beautiful. First you like the object. Because that thing is beautiful. Then you cannot leave the object. So you want to own the item and decide to buy. Beginning to see the object you just like. That is Craving, but then you cannot leave the thing, because you like to be strong in it. That is Thu. Once the Prime stage is reached, it cannot be separated from the object. Both Attachment and Attachment are of the same kind of mind. That is Tam So Tham, but their attachment concentration is different. At the Level of Attachment, attachment is not heavy, but when you reach the level of Attachment, the attachment level becomes stronger, making you unable to separate the things you like. So,điều kiện cho sự Chấp thủ hay sự dính mắc mạnh mẽ, đó là Tham Ái bình thường. Why Greedy? Or why do we have interest in that object? You like something because it feels good. There are Feelings with that object. Sometimes the object is not beautiful, you don't like it. When you do not like the object it is also Greed, because you are attached to something with good properties. Even when you see a bad thing, you have Greed arises. Not that you are Craving for that thing, but you are Craving with the beauty of that thing. Sometimes the neutral Feeling is also Tham Ai, because of attachment to that neutral Feeling. Thus, Feelings are suffering or neutral are both conditions for Craving. Why have Feelings? We have a good Feeling or a bad Feeling about something. What is the Causes or Conditions of this Feeling? Because one has contact with the object, there is Life. If there is no contact with the object there is no Feeling. Thus, Emotion is the condition or cause of Emotion. The contact here is not just a thing meeting an object, but contact is something that arises as a takeover of that thing. For example, when you see an object there must be visible and must have eyes. When the visible object enters the eye, there will be seeing or feeling. When the eye sees sight, contact arises, there will be seeing. At the same time, also arose what is called contact, that is mind acting as a continuity. Because of this continuity, Feelings follow and other mental states follow. So,The condition of Feeling is Emotion with the object. Why did Contact arise? Contact arises, as is the case in seeing, because eyes and objects touch each other. Thus, contact occurs when there are eyes and objects. The sense of contact with the scene, called the eye-sense. There are six sense bases: eye, ear, nose, tongue, body, and mind; corresponding to six objects or six ceilings are materiality, speech, incense (air), taste, contact, and dharma. When Can and Tran met, there was contact. Thus, contact or condition is Luc Can and Luc Tran. What is the condition of Luc Can, Luc Tran? The elements of Luc Can, Luc Tran are Matter, some elements are Tam. The Bodhisattva observes and sees that: because of the Matter and the Mind, there are the senses and the Tran. Thus, Matter and Mind are the conditions or Duyen of Luc Can and Luc Tran. What is the Dependent Origination that causes Matter and Mind to arise? Matter and Mind cannot arise without consciousness. Only when Consciousness arises, only when Consciousness arises, will Matter and Mind arise. Consciousness and several Cittas arise at the same time, but Consciousness (or Mindfulness) is called the master or the leader because without Consciousness, then Citta cannot arise with Consciousness. In addition, at the time of rebirth, some Material elements also arise. But this Material element arises only when consciousness arises. Thus, the condition or Dependency that causes Matter and Mind to arise is consciousness. Consciousness is here to indicate both: Consciousness arises at the moment of rebirth and Consciousness lasts throughout life. What is the condition or condition for consciousness to arise? Consciousness here ”means Consciousness, Consciousness is the Fruit of some events that arise as the Fruit of something… For example, when we see something that we like, there is Consciousness that arises. Consciousness arises as the result of some past good kamma. When we see something we do not like, there is also a kind of Matter and Mind that arises. This Consciousness is the fruit of some past unwholesome karma. Consciousness that arises at the moment of rebirth is the direct result of past kamma. Thus, when the Bodhisattva considered why Consciousness arises, especially Consciousness, he sees that, because there are good kamma or unwholesome kamma in the past Consciousness arises. Thus, Kamma here is Saṅkhāra (Action). the condition or Condition for Consciousness to arise is Kamma. Why do good karma and unwholesome karma arise? Because there is Ignorance. Because we have Ignorance, we do not understand the true nature of things. Because we are ignorant of not understanding impermanence, suffering, and selflessness of things, we create karma, wholesome and akusala. Because we do not understand the true nature of things and do not understand the Four Noble Truths, we do not understand the conditions or Dependent Origination for Good Karma and Unwholesome Karma arising, we do not see that Ignorance is the condition or Dependent Origination for Kamma and Non-Kamma. Goodness arises. The series of considerations on the Ten Twelve Causes of Dependency ends where the Bodhisattva finds the Supreme Mastery. If we follow the Buddha's investigation, we understand the Law of Dependent Origination in the opposite direction. But the usual pattern is the Law of Dependent Origination, which we often see in the teachings presented in the forward direction, from beginning to end. If we go from the initiation to the cessation factor of the Law of Dependent Origination, we start with the Ignorance factor because there is Ignorance, so there is Action or Karma, Karma, and Unwholesome. Because there is kamma and akusala conditions Consciousness arises, Consciousness is Dependent Origination due to Name (Matter and Mind) ... Thus, we can understand the Law of Dependent Origination in the positive or negative direction, from the beginning. to end or from end to beginning. Or sometimes we can take the middle factor against or consider the factors downside. we can understand the Law of Dependent Origination in the forward or reverse direction, from the beginning to the end or from the end to the beginning. Or sometimes we can take the middle factor against or consider the factors downside. we can understand the Law of Dependent Origination in the forward or reverse direction, from the beginning to the end or from the end to the beginning. Or sometimes we can take the middle factor against or consider the factors downside. Although when we consider the opposite, we end with Ignorance, but Ignorance is not the first cause. Ignorance is not predestined, which means it is not that it is unconditional. Ignorance is a conditional phenomenon. The condition of Ignorance is Rooster Or (Āsava). When there is Ignorance there will be another Ignorance followed, followed by other Ignorance. Thus, the following Ignorance is the result of the previous Ignorance, or the following Ignorance has the previous condition. As such, they continue to evolve because Ignorance is one of the Roosters. Wherever Rooster Or arises, Ignorance arises. Thus, Ignorance is subject to conditions or conditions by Lau Or. In total there are twelve (12) elements or twelve steps in the Law of Dependent Origination: Stupid, Action Karma, Conscious, Name and Form (Matter and Mind), Luc Import, Contact, Tho, Whoa, Prime, Huu, Rebirth Old - Dead. When we look at these twelve factors, we see some of the past, some of the present and some of the future. This is an explanation of the Law of Dependent Origination according to the Commentary. Among the twelve factors, Ignorance and Karma belong to the past; Rebirth, Old - Death belongs to the future. The eight middle elements are Consciousness, Matter-Mind, Luc Enter, Contact, Tho, Ai, Thu, and Right of the present time. But let us not misunderstand the foregoing, although these twelve elements are divided into three periods, but let us not misunderstand that they appear only in the periods listed above; because in this life, in this one life, we also experience twelve elements. In other words, let us not understand the Commentary in the explained sense but it takes three periods to see the Law of Dependent Origination clearly. Because even in this life we ​​also see Ignorance, we see the Action of Karma, and we see all the elements of the Law of Dependent Origination. Thus we can see all the twelve elements of the Law of Dependent Origination in this life. But when these twelve factors are divided into three periods, some of them belong to the past, some elements belong to the present and some elements belong to the future. If we take Ignorance and Action as the past then Rebirth, Old-Death is the future and the remaining elements are present. But this does not mean that we will be reborn and die in our future lives, we will Old-Dead in this present life. If ignorance and karma are the past life, rebirth, old age and death in this life are the future. Thus, through the twelve factors divided into three periods, we will experience these twelve elements in this lifetime. It means that in this lifetime we can see all three periods. We don't have to go through three periods to experience all of these elements. But this does not mean that we will be reborn and die in our future lives, we will Old-Dead in this present life. If ignorance and karma are the past life, rebirth, old age and death in this life are the future. Thus, through the twelve factors divided into three periods, we will experience these twelve elements in this lifetime. It means that in this lifetime we can see all three periods. We don't have to go through three periods to experience all of these elements. But this does not mean that we will be reborn and die in our future lives, we will Old-Dead in this present life. If ignorance and karma are the past life, rebirth, old age and death in this life are the future. Thus, through the twelve factors divided into three periods, we will experience these twelve factors in this lifetime. It means that in this lifetime we can see all three periods. We do not have to go through three periods to experience all of these elements. we will experience these twelve elements in this lifetime. It means that in this lifetime we can see all three periods. We don't have to go through three periods to experience all of these elements. we will experience these twelve elements in this lifetime. It means that in this lifetime we can see all three periods. We do not have to go through three periods to experience all of these elements. We must be careful in this regard because many think: The Commentary teaches us to go through all three periods fully in order to see the cycle of Dependent Origination. Because they think they are not fully understood, they say that the Commentary is wrong. In fact, the Commentary does not say that you must go through all three periods to see the complete cycle of Dependent Origination. What the Commentary says is: these elements belong to the past, the other elements belong to the present and the next elements belong to the future. Thus, in fact, if we look at ourselves, we will know clearly: We experience all the factors in this life. Indeed, we experience all twelve factors in this very lifetime. But when looking at these factors from the point of view of the present life or from the point of view of the next life, they will become present, past and future. In the model of Dependent Origination, simply say: One condition conditions the other, or one condition conditions the other. But in fact, according to the Buddha's teachings, it is never possible for a cause to produce a effect. Buddhism accepts many causes that produce many effects. This means that for the Act to arise, Ignorance is not the only condition or cause, but there are other conditions or factors attached to it. There are many other conditions or conditions like attachment or other mental affinities. When it comes to one Dependent Origination for the other, we mean the main cause or the main condition. So we have to understand that: there is not only one condition or Dependent Origination. The Law of Dependent Origination is not easy to understand. If you want to understand the Law of Dependent Origination, you have to understand a little bit of Abhidharma. I mean to know Abhidhamma to a certain extent, not mean to fully understand Abhidhamma. In addition, if you want to fully understand the Law of Dependent Origination, you must understand the Law of Dependent Origination (Paṭṭhāna: The Law of Conditions). As I said before, the Law of Dependent Origination only explains the relationship or conditions of one thing to another, but the Law of Dependent Origination does not explain how they are related? In what way are they predestined? Sometimes when we do not understand how they are related, we will have misunderstanding about their relationship. There are some relationships that are not causal; Sometimes two conditions arise at the same time, but a condition is called conditioning and a condition is called conditional. In this case, we only understand clearly by knowing the Law of Dependent Origination: As two persons are related but the relationship is father, son, wife or friend. That is the realm of Dependent Origination. Thus, to understand the Law of Dependent Origination, it is necessary to have an understanding of the Law of Dependent Origination. Without knowing the Law of Dependent Origination, Even understanding the Law of Dependent Origination without knowing the Law of Dependent Origination is difficult; in addition, the specialized words used in Vi Dieu Phap need to be understood, which word represents which meaning. The general meaning of the Law of Dependent Origination is that every thing that arises depends on another thing, nothing arises without many causes, or nothing can be created without a cause. All things have relationships, all things are subject to certain conditions or conditions to arise. After this lesson we will learn about the Law of Dependent Origination. The difference between the dependent origination and dependent origination can be understood through the following example: The Law of Dependent Origination says: these two people are related. The Law of Dependent Origination adds that they relate to father and son, or brother and sister, wife and husband, etc. The Law of Dependent Origination refers to the relationship of the twelve conditions. In the forward direction: Ignorance of karma Karma dependent consciousness Consciousness 'Matter and Mind' (Name and Form) 'Matter and Mind' are dependent on Luc Import. Luc Enter the charm Contact. Feeling charming Tho. Love love life. Love to love Prime. Prime Minister Huu. Charming Born. Born of Aging - Death, Anxiety, Frustration, Depression, Cry, Suffering, Suffering, Desperation, Disappointment. Thus, they give rise to a mass of suffering. The Law of Dependent Origination is also included in the Law of Dependent Origination. In fact, it is not the Law of Dependent Origination, but it must be said that the Law of Dependent Origination or Dependent Origination or use a certain word. This is like the usual order in which the Law of Dependent Origination refers to. That means because there is the disappearance of Ignorance there is the disappearance of Action. Because there is the cessation of Karma, there is the end of Consciousness, etc. That is to consider Dependent Origination in the opposite direction. The opposite does not mean going back. In the opposite direction, it is considered in terms of disappearance, as opposed to the order of arising. Thus, when there is old age and death, under the pressure of old death, an ignorance arises. When suffering from old age, they suffer from the so-called Gonorrhea; among the Roosters Or there is Ignorance in it. Once there is Ignorance, there will be Karma or Unwholesome Karma, etc. Thus, the cycle of reincarnation or life cycle continues to change. If we fail to eliminate its root cause of defilements, it is impossible to end the cycle of rebirth. Even when we meditate, especially Vipassana, we cut off the cycle of rebirth at some point. We don't let the cycle of rebirth happen when we practice Vipassana. As you all know, when doing Vipassana Meditation you can break the connection between feeling and loving-kindness. Even though there is feeling, you will not have attachment if you are doing Vipassana Meditation. Because of Vipassana Meditation you can sever some connections in the Law of Dependent Origination. When you are having a Nagarjuna, if you are not mindful, do not note: this is Lac Tho, you will enjoy it. Thus, when you like Lac Tho, you let the cycle of Duyen Sinh or the cycle of rebirth continue to spin. When Suffering arises, Lac Tho will disappear and you cling to the lost Lac Tho, you also let the cycle of rebirth continue to change. You can have Vo Ky Tho. Vo Ky Tho is also very nice, and you like Vo Ky Tho. When you like Vo Ky Tho, once again you let the wheel of rebirth go on. When you practice Vipassana, you try to be mindful every time Life is dominant. When you are mindful like that you are cutting off the cycle of rebirth. If you succeed, completely succeed in your practice, and attain Arahant, you will cut off or completely destroy the cycle of rebirth. The factors in Ly Duyen Sinh are described as a mass of suffering. This block of suffering continues to evolve until we have eliminated all defilements. If we want to get out of the cycle of rebirth, if we want to break this cycle of rebirth and get rid of suffering then we have to do something to stop this cycle of continual rebirths. It is to apply mindfulness to the object that arises in the present moment. When you practice Vipassana you try to cut off or to cut off the cycle of rebirth. Try to stop letting this cycle of rebirth continue to spin. In every moment of good mindfulness, in each moment of understanding the true nature of things, you aim to eliminate the cycle of rebirth. For that purpose we practice Vipassana Meditation. We hope that one day we will fulfill our purpose of cutting off this cycle of rebirth or existence. * If we understand dependent occurrence in the simplest way is: what arises are depending on other things . But if we understand the Law of Dependent Origination with its whole model, we cannot just say so simply, because at every moment, every moment, we cannot have all twelve weaknesses. factor. ** The word of Action (Saṅkhāra) in the Five Aggregates (Saṅ-khārakkhandha) and the word On Action in the Law of Dependent Origination have different meanings. The first meaning of the word Hanh is "to create" or "to produce something". This is the meaning of the impact. The second meaning of the word "to be made" or "made". This is the passive meaning. Thus, the word Saṅkhāra (Action) has two meanings. Actually, there are not only two meanings, but there are other meanings as well. But here only need to understand these two meanings. These are: "what is created", and "what makes another". The word Action in Ly Dependent Origination means Karma (Kamma). Karma is what produces its fruit. That is understanding the word Hanh in the sense of impact. But when we say Formations are impermanent (Sabbe saṅkhāra aniccā ti) then Act here means passivity. The word Saṅkhāra here means all conditioned things, that is, things that are created or conditioned. Therefore, Whenever we see the word Saṅkhāra in a sutra we must be careful to understand its exact meaning. We must know whether they are understood with the active or the passive meaning. The word Saṅkhāra in the Five Aggregates is understood in the positive or active sense, because the word Saṅkhārakkhandha in the Five Aggregates is led by Cetanā which means Action or Karma or Action. Therefore, the word Action in the Aggregates of the Aggregates, must be understood the meaning of its impact, that is, Karma creates something or produces results. In Ly Duyen Sinh, the word Hanh is also understood in the sense of impact. The sentence: "The Formations are impermanent" in the Dhammapada, must be understood in the passive sense, which means that what is created. Thus, the word Hanh here, we must understand at least two meanings. We must know whether they are understood with the active or the passive meaning. The word Saṅkhāra in the Five Aggregates is understood in the positive or active sense, because the word Saṅkhārakkhandha in the Five Aggregates is led by Cetanā which means Action or Karma or Action. Therefore, the word Action in the Aggregates of the Aggregates must be understood as its impact, that is, Karma creates something or produces results. In Ly Duyen Sinh, the word Hanh is also understood in the sense of impact. The sentence: "The Formations are impermanent" in the Dhammapada, must be understood in the passive sense, which means that what is created. Thus, the word Hanh here, we must understand at least two meanings. We must know whether they are understood with the active or the passive meaning. The word Saṅkhāra in the Five Aggregates is understood in the positive or active sense, because the word Saṅkhārakkhandha in the Five Aggregates is led by Cetanā which means Action or Karma or Action. Therefore, the word Action in the Aggregates of the Aggregates, must be understood the meaning of its impact, that is, Karma creates something or produces results. In Ly Duyen Sinh, the word Hanh is also understood in the sense of impact. The sentence: "The Formations are impermanent" in the Dhammapada, must be understood in the passive sense, which means that what is created. Thus, the word Hanh here, we must understand at least two meanings. because the word Saṅkhārakkhandha in the Five Aggregates is led by Cetanā (Will) which means Action or Karma or Action. Therefore, the word Action in the Aggregates of the Aggregates must be understood as its impact, that is, Karma creates something or produces results. In Ly Duyen Sinh, the word Hanh is also understood in the sense of impact. The sentence: "The Acts are impermanent" in the Dhammapada, must be understood in the passive sense, which means that what is created. Thus, the word Hanh here, we must understand at least two meanings. because the word Saṅkhārakkhandha in the Five Aggregates is led by Cetanā (Will) which means Action or Karma or Action. Therefore, the word Action in the Aggregates of the Aggregates must be understood as its impact, that is, Karma creates something or produces results. In Ly Duyen Sinh, the word Hanh is also understood in the sense of impact. The sentence: "The Formations are impermanent" in the Dhammapada, must be understood in the passive sense, which means that what is created. Thus, the word Hanh here, we must understand at least two meanings. Whenever we encounter the word Hanh we cannot translate with just one English word, a Burmese word or a Vietnamese word. We must understand depending on which scriptures the word Action is, should understand them in the sense of impact or passive meaning. In many Pāi translations nowadays, many different words are translated. I do not know whether they translate properly or not, do not know if they translate in an impactful sense or in a passive sense. We better translate it as "conditioned" or "conditioned" or "what produces something" or "that is made".END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.11/5/2021.