The three natures of life or the three natures of Mind Only. I. Three Self-nature What is the essence of life? How should we look at life properly? Because if you look at it wrong, then suffering will follow right away. Looking at life according to the three properties that have determined human destiny, from seeing wrong to seeing right, from suffering to happiness, from the lowest life to the highest and most peaceful life. This is a problem that is talked about a lot in the Mind Only system, such as in the Lang Gia Sutra, the Deep Secret Interpretation Sutra, until the treatises such as the Treatise on Yoga and the Consciousness, and the Treatise on the Consciousness Only… The Mahayana Treatise on Origin of Faith, though not divided into three properties, but also speak very clearly about these things. According to Mind Only, we see life in terms of three qualities, experience life in terms of three qualities, and therefore live in those three qualities. 1. The next variable to accept nature: also known as Distinguishing nature, Vong next self-nature, Discrimination of Self-Nature, Self-Consciousness, Simulation of Self-nature (parikalpita-svabhava) For example, because of some negative experience in childhood that I have now forgotten, I hate the color red. On the contrary, some people like it very much. Like it or hate it, it's a subjective distinction, false, simulated, not objective. This distinction of falsehood, false hope and attachment lies in the next variable of attachment to nature. Broadly speaking, a worldview of an ordinary person who has not yet seen the truth is also a variable of attachment to nature. The Treatise on the Only Consciousness Talks about the variable of attachment to nature: Due to the different kinds of delusions, everything is imagined What is formed by this delusion All have no self-nature. “Da Hui! The next variable of attachment to nature (self-nature) arises from the general (nimitta). Dai Hui, how does it arise from the sign? In self-nature dependent origination, Real things appear in many ways, such as having signs, signs, forms... When these objects, appearances and signs are grasped for as real, this attachment occurs in two ways. way. The enlightened ones claim that the core of the dependent variable is attachment to names and objects. Attachment to objects means clinging to inner and outer objects (as if they were real). To cling to names is to perceive in inner and outer objects the characteristics of the individual and the whole and to regard them as truly belonging to the objects.” What is not real but supposed to be real, is said to have the properties of this and that, that is delusion, false distinction, simulation, variable design. Then follow it to cling, to cling, to cling, to cling. Those are the things we can understand about the variables of attachment. But this attachment can become bigger and bigger, more and more heavy, because it is accumulated more, always practicing more thanks to the continuity of consciousness. A mark imprinted on the mind, repeated over and over, becomes more and more difficult to erase. As a result, the mind becomes more and more conditioned, confined, imprisoned in extreme views, prejudices, discriminations, even leading to evil - but all are false illusions. But conversely, this attachment can also become lighter and lighter, its barriers become looser, to the point that we can be free from it, free from it. With Buddhism, liberation is not going anywhere, but getting out of the mental barriers of attachment, in which change is the first and grossest barrier. The red that I love or hate as mentioned above is not the absolute truth (base), it is only relative truth (conventional truth). This dog lying at my feet can only see black and white, not red. I see the red color because my eye and nervous system are organized in a way that belongs to my species. Today scientists have said that in the world atoms do not have color, taste.. Moreover, what I see is because photons go to my eyes, affect my nervous system. , photons can be more or less, wavelengths can be different, but photons do not have color. Then the red color I like or hate is my "hope to see special karma", and seeing red as common to everyone is my "hope to see the same fate" as my human (according to the Shurangama Sutra). Of course, both are not true views, absolute views, but only relative, temporary, simulated views, belonging to karma, belonging to the world of samsara. It is precisely because this view is not real, relative, simulated, or illusory that we have a chance to escape samsara, because samsara is also not real, relative, simulated, illusory, because samsara is caused by hope. see and create. If samsara is absolutely real, how can it be broken to achieve liberation? But looking at the whole way, we also have to thank this false vision, this variable of attachment: it has caused us suffering, so that we can find a way to be free from it. Otherwise, we are just inanimate rocks. In the Mahayana sutras, there are many examples to indicate the calculation of this attachment: like a dream, like a bubble, like a dew like a flash, like a flower spotted in the middle of nowhere, a second moon, seeing hair falling in front of your face. , go under the boat that is the shore running, like the hair of a tortoise, like the horn of a rabbit, like the sun in the desert that thinks it is water... 2. Y tha starts: (Paratantra-svabhava), also known as Dependent Origination, Dependent nature of Y, other arising: depending on something else that arises. Suzuki translates Y and others as knowing in relative terms (paratantra). This is the interdependent nature of existence. Commentary on the Only Consciousness says: Self-nature y tha arises. Due to distinguishing the conditions that birth Vien honestly there. Often far away from the next variable nature. The Lang Gia Sutra says: "The nature of compassion arises from the division of subject and object". This self-arising has two parts: The infected part: is "born from the distinction of conditions", "arising from the division of subject and object". We notice this word arising and arising. For Buddhism, the view that has arisen and arisen is not completely real, and is ignorant. The state of ending ignorance for liberation is called the Unborn Dharma forbearance. Therefore, in the third part of the Consciousness only (the character of no-nature versus the next variable of attachment to the nature, the birth of no-nature versus the--and the victory of the non-nature against the true-nature) to introduce the three properties. This substance of ultimate reality is emptiness, the nature of nature is transformed into "born without nature": all dharmas are unborn. The pure part: that is, "in this place where others arise" without any subtle distinctions that cause birth, then this is the pure and unstained nature of the other. This is also the honest Vien. An example: when flowers are no longer seen in the middle of nowhere, where previously spotted flowers are seen, now they are seen as space, the space of the sky. 3. Member of the true nature: (Parinispana-svabhava), also known as Vien Thanh self-nature, the first meaning of the nature, the absolute Self-nature Thanh Duy Thuc said: Members honest there (where y other origin) Often far away from the previous turn. Therefore, it and the other are not different, not different. As nature is impermanent, not different, not different from dharmas of impermanence. When you see this Perfection, you will see that Dependent Origination. Based on these three natures Establishing the other three non-natures So Buddha secretly said that All dharmas have no nature (without self-nature, which is emptiness). One is the sign of no nature Two is the birth of no nature Three, due to separation from the previous one, clinging to the dharma of self. This is the ultimate truth (absolute truth) of all dharmas Also ie Suchness (Bhutatathata) Because it is unchanging, eternally the same This is the true nature of Mind Only. The Deep Secret Sutra says: "The true nature is the equal Truth of all dharmas". The Lang Gia Sutra says: "The true nature is realized when one dispels discriminating notions of appearance, name, characteristics and truth. It is inner realization by noble wisdom. This true nature is the nature of the Tathagata's body." Thus, Vien's true nature is True Like, Voidness, Tathagata's internal nature, Buddha nature, Dharma body... According to the Mahayana point of view, this is inherent in every living being. That is also the view of Vajrayana: “The enlightened nature of beings, this concept is a very important one common to Yoga and Tibetan Tantra, emphasizing the nature of living beings. human enlightenment. The Yoga and Tantra schools both emphasize the fact that every human being is inherently enlightened. Ignorance and confusion are only temporary dependent or external factors, in human nature there is no negative factor at all…. That enlightened nature of enlightenment in the Yogācāra texts is called the Tathāgata. The Consciousness Only School is based on the common view of Mahayana and Vajrayana that all sentient beings have the Buddha nature or the Tathagata's visceral nature or the true Viennese nature, which has been pure since beginningless time. The true nature is Chon Nhu, the reality that is not born and never dies, no future, no past, no unity, no difference... as an infinite foundation for all births and deaths, futures, and uniquenesses... The true nature of Mind Only, it is the foundation, path and fruit of Mind Only School. The true nature is the reality that is neither born nor destroyed, neither dirty nor clean, neither increasing nor decreasing, on which Y tha starts nature is established and on top of that is the variable design attachment. To take an example of the Mahayana, Vien Chan's true nature is a pure, calm, and immaculate ocean. The origin of nature is the waves that arise due to conditions and circumstances. As for the variable design, it is wrong to think that the wave is evil and that it is gentle, whether it's blue or white, is it for or against us... If in Viennese true nature, all the waves are water, they're all oceans. So waves are born but not really, because all is water, all is the true nature of Vien. Thus all phenomena, all dharmas have only one taste, the ocean water, and have only one sign, the ocean. Another example: a rope that is mistaken for a snake. This mistaken view is the variable of attachment. After seeing the mistake, the rope is a rope caused by dependent origination, due to many things that combine to form. This is the nature of the Self, but it is only a relative truth. With ultimate seeing, the rope is True Suchness. Y tha starting nature is Vien honest nature. The relative truth is the absolute, ultimate truth. Shade means No. Birth and death means Nirvana. Afflictions are Bodhi. Thus, in order to end ignorance, we must transform our minds, must transform y (asrayaparavrtti) or transform consciousness into wisdom. That is to convert the Plan of Change and Y tha into a sincere member. II. Methods (or ways) of dispelling the unreal so that the true manifests Ignorance is the ego-grasping of false, false dharmas. The Treatise on Consciousness Only begins with the verse: The conceptions of self and dhamma are both unreal, only fictitious. Because of this, all appearances and qualities of phenomena arise They depend on manifestation and transformation. of consciousness thus manifesting and transforming there are three. The Mind Only Path is to be liberated from false views, prejudices, and attachments that cloud the mind. Liberation is liberation from these obscurations. 1. For the next variable, there are two main methods, which are contemplation of emptiness and contemplation of illusion. Here, we only talk about illusory meditation and only quote from one sutra, the Vien Giac Sutra. In the Vien Giac Sutra, three methods are taught: samatha, samadhi and meditation. The main theme of Tam ma bowl is illusory shop. “Good man! If the bodhisattvas realize pure Enlightenment, they will enter into this pure awakening mind and know that both the mind and the sense organs are illusory. Then they will generate illusions to eliminate illusions, and manifest illusory-like actions in order to bring about spiritual enlightenment. beings are like illusions. Due to seeing illusory, the inside emits great compassion and contempt. All bodhisattvas follow this illusory contemplation and practice, gradually increasing. Initially, the scene is illusory, but the shopkeeper is not illusory, after that, the shopkeeper is also illusory. The illusory appearance that is forever removed is the perfect and profound practice of the Bodhisattva. This illusory samadhi is like the soil that makes the sprouts grow more and more. This means is called Tam Ma Bat De. (Chapter Uy Duc Tu Tu 7th). The Second Universal Chapter, The Buddha told Samantabhadra Bodhisattva: "Good man! All the illusory things of all living beings are born in the Tathagata's Wonderful Mind of Perfect Enlightenment, just like the flowers that are spotted in the middle of space in the void, the illusory flowers that are destroyed, but the void nature is not destroyed. The consciousness of the illusory mind of sentient beings, like the other flower spots, is destroyed by illusion. Although the illusions have ceased, the pervasive enlightenment mind does not move." So illusory cessation, call it unmoving awareness. Good man! All bodhisattvas and sentient beings in the Dharma-ending age should be separated from all false appearances. But still in the midst of the separation mind, but the mind is like an illusion, so it must also be separated. That separation is illusory, so it must also be separated. That 'separation from separation' is also illusory, so it must also be separated. To the point of 'nothing to leave', that is, the end of illusions. For example, taking fire from two sticks rubbing against each other, When the fire comes out, the tree burns completely and the ashes fly away. Using illusions to practice illusions is the same. Although illusions are over, they are not annihilated. Good man! Knowing illusory is leaving, not starting the means. Illusion is enlightenment, nor class. All bodhisattvas and sentient beings in the end times will practice and practice, thus being free from illusions." Speaking in the context of Consciousness Only, the next variable of attachment is illusory to leave. Letting go of all illusions means that Vien is honest. Speaking according to the three natures of Only Consciousness, the mark of the next variable of the attachment to nature must be transformed into the sign of no nature. General once has no nature or no self-nature, then that is the true nature of Vien. 2. For Y tha-originated nature To show Y tha-originated nature or Dependent origination, we contemplate dependent origination. We need to bring all things seen, heard or known (all phenomena, all dharmas) into their truth which is dependent origination, thus we experience the truth of them as impermanence, suffering, emptiness, and not-self. Contemplation of dependent origination is elaborated on in the suttas, which we do not quote here. But the practice of Ithagata-arising has to go even further, because dependent origination, impermanence, suffering, emptiness, and not-self are only relative truths. The original nature of medicine must be brought to Vien to be honest, to the absolute truth. In the absolute truth, dependent origination is emptiness, and other arising nature is birthless nature (the second of the three non-nature). Or to be more specific, all conditioned dharmas are unborn. All dharmas do not arise, that is the absolute truth of the origin of the nature. All Y tha-originated nature is the true nature of Vien, which is neither born nor destroyed, neither dirty nor clean, neither increasing nor decreasing, neither coming nor going. It is from the true meaning of this "Ye tha arises the ultimate nature, ie Vien's true nature", it is from the absolute truth that this genuine Viennese nature that looks at the other's arising, then the other-origin becomes illusory. The true nature is the basic wisdom to communicate with emptiness, and then the post-achievement wisdom sees Ytha arising as illusory, seeing the difference of the dharma world but still as illusory. The different view of post-achievement (or different knowledge) is still in the basic knowledge (or non-differentiation), so difference without difference, difference but still Mu, is like an illusion. From this post-attainment of knowledge, this distinction has resulted in the birth of Buddhas and bodhisattvas. They embody in samsara, in the illusory world of difference (post-enlightenment) and still abide in Nirvana (emptiness, dharmakaya, fundamental knowledge). Mahayana often says that samsara is nirvana, That is, the difference between the knowledge is the basic knowledge, the color is the Void, the Y tha starts the nature, which is the true nature of Vien. Let's take a story to illustrate this nature of Ytha. “The Sixth Patriarch Hui Neng went to Phap Tanh Temple in Guangzhou. Nhan has two monks arguing with each other about the meaning of wind and banner. Some say, 'wind moves'; people say 'puffy', arguing forever. Mr. Hui Neng stepped forward and said: 'It is not the wind that moves, it is not the wind that moves, it is the hearts of two people who pretend to be moving'. They were all scared.” (Dharma Bao Dan Kinh, Tu Tu ). An ordinary person who lives in the nature of Ytha-origination contaminated by the variable of the property of grasping at it says that the wind is moving or the wind is moving. People who understand Y tha origin or dependent origination say that the wind or the wind is moving because of conditions like this... but both the wind and the banner are in the cave. For someone who has mastered the ultimate nature of Ytha, that is, to the extent that it is a true Viennese nature, neither the wind nor the banner will move. That is the view that is free from birth and death. In the basic knowledge all dharmas do not arise, all dharmas do not move, post-gaining knowledge corresponds to motion and arising, but this post-attainment knowledge always lies within and is based on knowledge-base, so there is movement without being moved. motion, there is birth without being born, there is a world that is like an illusion. Thanks to seeing movement but not moving, having birth but not being born, the Sixth Patriarch only taught the other two monks. Only teach without going out "The First Meaning of Immovable" (Sutra Vimalakirti). In the mind-only point of view, we see that scientific research is the work of this self-arisen nature, but that the nature of other-arising lies in relative truth, that is, in consciousness. This bead is there because the others have it, because those energies have… This particle arises or dies because of the other particles, because the other energies arise or pass away… That is the dependent origination of relative truth. That is the understanding of consciousness. As for Buddhism, when a practitioner attains wisdom, attains absolute truth, particles are neither born nor destroyed. That is the view of wisdom, hence liberation. And when you have liberated yourself, often stay in the truth of no birth and no death, but look out to help life, you will also see birth and death, come and go, but this birth and death comes and goes. emptiness, in as illusory. 3. For Vien's honest nature There are many ways to reveal the true nature or Chan Nhu. Here only one main way, one of the three methods of the Sutra Vien Giac: Zen na. “Good man! If bodhisattvas attain pure enlightenment, they enter into this pure enlightenment mind, does not keep contemplation of illusions (Tam Ma Bat subject) or follow static behavior (Sa ma tha), but knowing that the body and mind are all obstructions and obstacles, and the enlightened Enlightenment nature is not obstructed, always transcending. free from all hindrances and unobstructed. It still uses the world sign and body and mind right in the physical world without being obstructed, like the sound of a bell, even though it is at the bell, it still escapes. At that time affliction and Nirvana were both free of concern for each other, and within them emanated peaceful cessation. That is the realm of extinction in accordance with Dieu Giac: human body, body and mind are completely absent, sentient beings, life span are all wonderful ideas. This means is called Zen na (only contemplating song tu)”. (The Vien Giac Sutra, the self-declaration of the German Self). The Mahayana Treatise on Khoi Tin says: "Direct mind is directly mindful of True Suchness..." All realms were originally a pure True Mind, free from all thoughts. Because sentient beings expect to see the realms (different) so the mind is somewhat narrow. Due to false hope arises thoughts, not worthy of the dharma-nature, so it is impossible to understand clearly. All Buddhas Tathagatas have left these illusory views and perceptions, so their minds are everywhere. Since the mind is true, the mind is the nature of all dharmas. From this nature, illuminating all illusory dharmas, possessing great wisdom and immeasurable means, depending on the part where sentient beings can understand, they reveal all the meanings of the dharma, so it is called the Necessity of the Species. ". Direct mindfulness of Truthfulness is "Truth Suchness and Samadhi". The Mahayana Treatise on Origin of Faith says: “How is it according to (with Truthfulness)? Due to the practice of both Chi (Sa ma tha) and Quan (Tam ma and Bat subject) are not separated from each other, so both are present… Because all dharmas are inherently devoid of signs, each thought does not arise, each thought does not die. Practitioners must not be out of mind according to the realms of thought, and then take the mind of loving-kindness. If the mind wanders, then gather and stay in the place of mindfulness. Must know this mindfulness is "only" (only consciousness), there is no external realm. And this mind also has no self-signature, mindfulness is impossible to obtain. When meditating standing up, pacing back and forth, doing tasks, at all times, the meditator must often remember the means (method) and observe accordingly. If you practice like this for a long time, you will be tamed, and your mind will be at rest. Because the mind is at rest, gradually becoming stronger and sharper, he is allowed to enter the True Suchness samadhi, subdue the deep defilements in his heart, his faith grows and quickly becomes Unreversible... Again, y enter this samadhi (right concentration) and know that the Dharma Realm is a Sign. That is, the dharma body of all Buddhas and the body of all sentient beings are equal and equal, that is called the Nhat Hanh Tam Mui. We can refer to more about Nhat Hanh samadhi and Simultaneous Chi Quan (simultaneous Dinh Hue) of Zen Buddhism in the Dharma Bao Dan Kinh. III. Conclusion With the three characteristics of life, one can attain True Suchness, that is, to the "One-Character Dharma Realm", One True Dharma Realm. In the words of Zen Buddhism, the journey from the change to the Ytha to the Vien Thanh is the process of going from the sign to the nature, from the top to the root. The benefit and encouragement section of the Mahayana Treatise on Generating Faith says: "If someone could teach all sentient beings in a great thousand worlds and make them all practice the Ten Good Karmas, It is not equal to someone who only has a short time with this meal of righteous thinking and thinks about the Dharma, the merits and virtues of the previous person cannot be exemplified. Again, if someone accepts and upholds this treatise, observes and cultivates, in just one day and one night, that person's merits are immeasurable, immeasurable, indescribable... Why is that? Since the merits and virtues of the true nature of True Suchness have no end in themselves, there is no limit to that person's merit." The reason for such immeasurable merit is because that person has reached, entered, and has reached the boundless True Suchness. Thus the practice needs to reach the decisive level: seeing the true nature of Mind Only, understanding and entering True Suchness. This visible level for remaining in the true nature of Mind Only is called the Taste of Knowledge or the Taste of the Way. Before that, it was Tu Luong and Gia Hanh, preparing for the journey and gaining strength to enter the Only Consciousness. As long as the wisdom consciousness has not yet arisen. But I seek to stay in the Mind Only. For the two kinds of Defilements and the Department of Knowledge, I still can't overcome and destroy. In front, there is also a hope of setting up some things (generals) Which is considered to be the Only Consciousness, But because there is still a general to obtain, it is not really the only Consciousness. When we see the True Suchness, the true nature of the Mind Only, that is, to see what is right in the wave is water, right where the other arises is Vien to become the true nature, that is called abiding in the Mind Only, that is Thong Reaching the Taste. Then: When in the context of conditions, Knowledge does not form the idea of ​​being an object. Then it is just abiding in the Consciousness Only nature Because of leaving both, the thing to hold and the act of holding. The Mahayana Treatise on Generating Faith also says the same about seeing the True Suchness, which is also the dharmakaya, emptiness, Buddha-nature... "Because of the constant training power of True Suchness, it makes living beings bored with the sufferings of birth and death, preferring to seek the peaceful results of Nirvana, self-confident that they already have the righteous Buddha-nature, and then elated. cultivate the mind to practice. But if they do not meet the Buddhas, Bodhisattvas, and good intellectuals as assistants in teaching and guiding their practice, sentient beings will not be able to cut off all their afflictions and attain Nirvana by themselves. Because of the practice of Truthfulness, the mind is destroyed. Due to the destruction of the deluded mind, the Dharmakaya manifests. When the Dharmakaya manifests itself, it is due to the wonderful use of the Dharma-body of Truthfulness that it is always trained, so there is no end. The Bodhisattva's Dharma Body knows the partial Buddha Nature (Depends on the enlightenment part) ... Having been compatible (with the True Suchness), the Bodhisattva Dharma Body is indistinguishable, compatible with the wisdom body and use of the Buddhas. Only by relying on the dharmakaya of the Dharmakaya to practice, naturally cultivates True Suchness, destroys ignorance." The bodhisattva path is the way to discover, develop, and unify the basic knowledge (or non-discrimination) and post-attainment (or wrong knowledge). On this path the non-discriminatory wisdom sees emptiness and the disparate knowledge sees the difference of phenomena that are increasingly not contradictory but also unified. At the higher or final stage, the bodhisattva simultaneously sees the fullness of undifferentiated emptiness and the undifferentiated difference in all dharmas. With the basis of knowledge or non-discrimination to realize (partially) the Dharmakaya, or the body of True Suchness, and with the later attainment of knowledge or difference, the knowledge of (partial) realization of the true Suchness or the sambhogakaya and the nirmanakaya, the The bodhisattva gradually has three bodies, three bodies to benefit himself and others until consummation. This is a path of Mind Only, explored in the context of Mind Only School. But the fact of enlightenment and entering True Suchness is common to all Buddhist sects. We see Zen Buddhism, Bat Nha Khong school, Hoa Nghiem school… also go the same way. Great perfection, Mahamudra and the tantras of Vajrayana also have the same purpose. Therefore, in the era of single-family Buddhism, as the world is now globalized, it is very helpful to refer to the special practices of different sects. For example, contemplation of illusions, contemplation of dreams are explained and practiced very specifically and effectively in the "Six bardos" of Vajrayana, or deity Yoga is the thorough application of the Three Natures of Mind Only. Or "directly recollecting Truthfulness" is a tradition of Zen Buddhism, of Mahamudra and of Dzogchen. The process of going from the pragmatic change through the Yalaya to the Truthful is the process of going from the false to the relative truth and to the absolute truth. The fake one, of course. Mistakes must cause suffering. The false, the wrong is suffering. But the most wonderful and greatest thing is the Truth, the True Nature, the True Suchness, the Buddha-nature, the Dharma-body... still inherently available here, still always with us, always in front of our eyes. , in life as well as in death. Therefore, happiness is a choice: choose to stay in the next variable of attachment to the nature of suffering from birth and death or choose to remain in the Vienna to become the true nature, in the true nature of Only Consciousness, in the happiness of "samsara or Nirvana. , of “totality is nature”, of “all consciousness is wisdom”, of “all waves are ocean”. True nature, Truthfulness, Buddha nature, Dharma body... are still inherently available here, always with us, always in front of our eyes, in life as well as in death. Therefore, happiness is a choice: choose to stay in the next variable of attachment to the nature of suffering from birth and death or choose to remain in the Vienna to become the true nature, in the true nature of Only Consciousness, in the happiness of "samsara or Nirvana. , of “totality is nature”, of “all consciousness is wisdom”, of “all waves are ocean”. True nature, Truthfulness, Buddha nature, Dharma body... are still inherently available here, always with us, always in front of our eyes, in life as well as in death. Therefore, happiness is a choice: choose to stay in the next variable of attachment to the nature of suffering from birth and death or choose to remain in the Vienna to become the true nature, in the true nature of Only Consciousness, in the happiness of "samsara or Nirvana. , of “totality is nature”, of “all consciousness is wisdom”, of “all waves are ocean”.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY= VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.6/10/2021.VIETNAMESE TRANSLATE BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.