THE SUBJECT OF SUBJECT SUBJECTS BOOK QUESTIONS. Thich Tam Chau Sutra of Manjushri Buddha asked for Bodhi I heard, at a time, when the Buddha had just attained enlightenment in the temple on Mount Ga-Da(3), in the country of Maga-da. 4), along with a thousand Great-Bhikkhus. And, these people were formerly part of the sect of braided fairies. All of you are Arahants, your work is done, your mind is at peace, your benefits have been obtained, all affiliations have been reached (5) and have attained right-knowledge-liberation. There are also tens of thousands of bodhisattvas with great virtue. They are all from the ten directions of the world, and come here. The full range of magical powers (6), the rings (7), the dharani (8), the samadhi (9). As they are: Manjushri Master Loi bodhisattva, Avalokitesvara Bodhisattva, Great World Chi Bodhisattva, Perfume Statue Bodhisattva, Dung Thi Bodhisattva, Depending on Wisdom. - Acting bodhisattva as the Upper-Chief. The great multitude of bodhisattvas are immeasurable, to mention thousands of millions of tastes like that. There were also the great assembly: the gods, the dragons, the yakshas, ​​the gandharvas, the asuras, the kalpas, the khansalas, the mahalas, the human and the non-humans. surrounded by people. At that time the World-Honored One entered into the profound and wondrous right concentration of the Buddhas, as if truly contemplating the characteristics of all dharmas, and immediately thought: "I have attained the unsurpassed, unsurpassed, righteous enlightenment. gain all-knowledge(10), give up all burdens, save sentient beings, dwell in the three friends(11), put an end to ignorance, attain true enlightenment, uproot wrong views, end thirst -Love, build the Dharma boat, beat the Dharma drum, blow the Dharma loudspeaker, establish the Dharma, change the breed of birth and death, manifest the nature of nirvana (12), prevent the evil path, open the right path, leave give up evil karma, show the field of happiness".(13) "Now I observe, see what causes the unsurpassed righteous-righteous enlightenment. Can it be because of the body? Do you mind? If it is obtained by the body, the body is not aware of it, and it is uncreated, like wood and stone. The body is made up of the four elements (14), the parents are born and are survived by the food: clothing, food, bed, and bathing. But, they will be destroyed by impermanence, to the place of corruption. And, if so, secularly speaking, then the way of Bodhi, belongs to the name-name: formless, formless, formless, formless, directionless, non-entering, and godless." "Through that discourse." , beyond the three realms (15). Can't see, don't hear, don't know, don't know, don't possess, don't discuss, don't ask, don't show, don't have text, don't have language." born of all conditions. Because of all dependent origination, they are void, as well as illusory. They have no place, no form, no countability, no possession. And therein, the attainment of bodhi, which is the dharma-utility, attain the supreme righteous-righteous enlightenment. But already the dharma, that dharma is empty, only the name-letter. Because of the mundane, there is a discourse. Speech and language are all thoughts of discrimination, without possession, without basis, without possibility, without feeling, without attachment, without attachment, without separation. . All are imageless. Therefore, in those dharmas, there is no attainment, no dharma of use, and no bodhi. Such communication is called the attainment of the unsurpassed, unsurpassed, righteous enlightenment." At that time, Manjushri, the Dharma-king Prince, in the assembly, stood at the Buddha's right hand, holding a treasure-- And, at that time, Manjushri secretly knew that the World-Honored One was also contemplating the same thing. Bodhisattva Manjushri immediately said to the Buddha, "Venerable World Honored One. - Venerable, if Bodhi has such a characteristic, how can good men and good women develop the mind? The World-Honored One told Manjushri Master: "Good men and good women should generate a mind according to the sign of Bodhi." World-Honored One, what should be said about the sign of bodhi?" Manjushri, the sign of bodhi through mundane dharmas, went beyond the three realms, the speech-language path ceased, and all development ceased. and non-generation, is to generate bodhi. body and mind, is to generate Bodhi. Not to stick to dharmas, not to add or to reduce, to be neither different nor one. It is to generate Bodhi. Like the moon in water, you should generate the mind of bodhichitta." At that time in the assembly there was a heavenly son named Nguyet Tinh Quang Duc, who had attained the throne of non-reversal, and asked the Bodhisattva Manjushri, the Dharma-king of the world, saying: For what reason do bodhisattvas practice the bodhisattva's conduct?" Manjushri Bodhisattva replied, "You should ask this question to the World-Honored One." The Buddha immediately said to Manjushri. : You should answer the practice in the question of Thien-Tieu Nguyet-Tinh Quang-Duc. Manjushri Bodhisattva said to that heavenly son, "You should listen well, now I will speak. The Son of Heaven should know, the way of bodhisattvas, predestined relations with sentient beings, and great compassion. origin". The Son of Heaven asked, "What does the Bodhisattva of great compassion take as the root?" Manjushri Bodhisattva replied, "The direct mind is the root?" The Son of Heaven asked again, "What is the root of this direct mind?" Manjushri replied, "For sentient beings, the Bodhisattva takes the mind of equality as the root." The Son of Heaven asked, "Then what is the base of the mind of equality?" Manjushri replied, "There is no separation by different actions at the root?" The Son of Heaven asked again, "There is no separateness, acting differently, what is the root?" Manjushri replied, "The bodhisattva takes the pure mind as the root?" Manjushri replied, "The bodhisattva has the unsurpassed, righteous and enlightened mind as its root?" The Son of Heaven asked, "Then what is the root of the unsurpassed, righteous and enlightened mind?" Manjushri replied, "The six perfections should be taken as the root?" The son of God asked again, "What are the six perfections for?" Manjushri replied, "You have means-wisdom as the root?" The Son of Heaven asked, "Then what is the root of means-wisdom?" Manjushri replied, "Do you take non-disengagement as the root?" The Son of Heaven asked again, "Then what is the root of non-disengagement?" Manjushri replied, "You take the three virtuous actions as the root?" The Son of Heaven asked again, "Then what are the three virtues as the root?" Manjushri replied, "It is necessary to take the ten good karmas (18) as the root." The Son of Heaven asked again: "What is the root of the ten good karmas?" Manjushri replied, "It is necessary to acquire the six roots (19) as the root?" The Son of Heaven asked again, "What is the root of the six senses of Thu Thu?" Manjushri replied, "Do you take remembrance as the root?" The Son of Heaven asked again, "Then what is the root of remembrance?" Manjushri replied, "You should take righteous contemplation as the root." The Son of Heaven asked, "Then what is the root of righteous contemplation?" Manjushri replied, "It is necessary to keep mindfulness and not forget as the root." The Son of Heaven said, "Manjushri Bodhisattva, how many minds do the Bodhisattvas have that can capture and capture fruit?" The Bodhisattva Manjushri replied, "You guys. Bodhisattvas have four types of mind that can be receptive, can be receptive. The origin of the mind, the preliminary development of the mind as a predestined condition for the practice of the mind. Practicing the path of the mind is the cause for non-regression of the mind. The non-regression of the mind is a cause and effect for the first birth and the foundation of the mind." "Again, the Son of Heaven, the Son of Heaven should know that a first-born mind is like a grain of rice planted in a field. With a spiritual practice, it is like a grain of rice. gradually increase. Without turning back the mind is like a new fruit. And, nourishing the mind is like a fruit that has become useful." “Again, with a beginner's mind like a carmaker, he collects logs. With the practice of the heart, sawn and closed the wood. Never mind shifting, wood do where. And complement the mind, the car is completed, moving as desired." "Again, with the initial mind: the new moon is born. With the practice of the mind: the moon on the fifth day. Non-regression: the moon on the tenth. And, the origin of the mind: the fourteenth day of the moon. The Tathagata's wisdom is like the moon on the full moon day." “Again, with the beginning of the mind: through the Thanh Van area. With devotional practice: through Bich Chi land. No regression: through Real Estate. And, complement the mind: stay calm and settle down." "Again, with the initial development of the mind as in the first chapter. With the practice of the mind as in the second chapter. Without regressing the mind is like being able to bring it to mind in the chapter, to perform the work. And, complement the base of the mind like a thorough understanding of the deep truth in the sutras." “Again, with a first-born mind from human beings. With spiritual practice born from wisdom. Non-regression of mind due to the birth of birth. And, complementing the mind is born from the fruit." "Again, with the beginning, the mind is the human force. With the practice of the path, the mind is the powerful mind. Non-retrogression is the cessation of the force. And, the foundation of the mind is the result of the world. force". “Again, with a preliminary mind like a sick person asking for medicine. With the spiritual practice as discriminating the remedy. Recession of mind is like pain taking medicine. And, if the mind is nourished, it will be cured." "Again, with a first-born mind, the Dharma king's house is born. With the practice of Dharma, the Dharma King. Non-retroactive mind learns the full Dharma of the Dharma King. And, the foundation of the mind, learning the Dharma, the Dharma King is always at peace." At that time, in the assembly there was a heavenly son named Dinh Quang Minh Lord, who has attained the unregressive throne in the unsurpassed path of righteous enlightenment. The son of God, Dinh Quang Minh, confided to Manjushri Dharma Prince, "What is the key path of the great bodhisattvas? And, because of that path, one quickly attains the unsurpassed, righteous enlightenment?" Manjushri replied, "Son of Heaven, the great bodhisattva's essential path has two. Due to that path, quickly attain unsurpassed righteous enlightenment. What are two? One is the vehicle. Second, wisdom. Collecting dharma is called a means. Dispersing dharmas is called wisdom." "Again, means, depending on sentient beings' conduct, wisdom, The real dharma does not change. Means, dealing with sentient beings' minds, wisdom, are incomparable to all dharmas. The means, usually the harmony of the dharmas, the wisdom, usually the renunciation of the dharmas. The means, usually the harmony of the dharmas, the wisdom, usually the renunciation of the dharmas. The means are usually the origination of the cause, wisdom, often the eradication of the cause and effect. Means, knowing the distinction of dharmas, wisdom, not or distinguishing dharmata. Means and gain is the adornment of the Buddha land, wisdom is also the adornment of the Buddha land, without distinction. Means to know the nature, benefit and clutter of sentient beings, wisdom, often fails to grasp sentient beings. Means, one can reach the ashram, wisdom, and often all the Buddhadharma.” Manjushri said, “The Son of Heaven should know that the great bodhisattva has two more paths. Because of these two paths, quickly get the unsurpassed righteous enlightenment. What are two? One is the assistant. Second, the passage. The assistant path is the five perfections. The passage of the path is the perfection of wisdom." "There are two more paths. What are the two? One is, there is a system of path. Second, there is no system of path. There is a system of path, which is the five perfections. There is no system. The Way is the Prajnaparamita." “There are two more paths. What are two? One is, there is quantity. Second, there is no amount of religion. Having the amount of religion is to accept the distinction. The absence of quantity means that there is no discrimination." "There are two more paths. One is the wisdom path. The second is, the cut off. The wisdom path is from the Beginning to the Seven. The segmentation is from the Eight Earths to the Eightfold Path. to the Ten Realms." At that time, in the assembly, a bodhisattva named Sui Tri Dung Hanh asked Manjushri Dharma Prince, "What is the bodhisattva's meaning? What is bodhisattva wisdom?" Manjushri replied: "Good man, "meaning" is useless. “Wisdom” is useful. Why is it useless to call “meaning”? "Meaning" is unconditioned. It is not illegal, so for the Dharma, it is useless and useless." "Again, 'meaning' means neither increase nor decrease, so it is useless for the Dharma." not useless, therefore, Tri is useful, not useless. Tri's function is at the "intersection", so, Tri is useful, not useless. knowing the twelve Inputs(22), knowing the eighteen Precepts(23), the twelve Dependent Originations(24), is the land of no origin, therefore, Knowledge is useful, not useless." “Again, Son of Heaven, bodhisattvas have attained the ten wisdoms. What are ten? One is human intelligence. Two is, fruit wisdom. Third, meaning. Fourth, means of decoration. Fifth, wisdom. Sixth, photography. Seven is, the three-para-knowledge. Eight is, great compassion. Nine is, the achievement of sentient beings wisdom. Ten is, before necessarily legal knowledge.(25) “Again, the Son of Heaven, the bodhisattvas are ten times. What are ten? First, the body develops, for the sake of living beings' pure karma. The second is to deliver speech, because we want them to be born with pure oral karma. Third, the mind develops, because we want sentient beings to have pure karma. Fourth, internal development: all internal objects are no longer greedy. Fifth, external development, because we want them to stay in the right conduct. Sixth is, intellectual development: full Buddha wisdom. Seventh, from generation: think of all merit and dignity. Eighthly, sentient beings mature in wisdom, that is, keep the wisdom remedy. Nine is, organic position play: full of concentration. Ten is, no position arises: the mind is not attached to the three realms. "Again, Son of God, Bodhisattvas have attained ten virtues. What are the ten? One is, the perfection of virtue. Second, the virtue-revival. Third, the virtue-wisdom. Fourth, the method- The fifth is, great compassion, Sixth is, seek help for wisdom of the Dharma. Seven is, seek for the wisdom of the Dharma. Eight is, the mind is pure and pure. Nine is, contemplation of the emperors of conduct. , necessarily experience non-greed before conduct (all sensations do not have greed-first)". “Again, Son of Heaven, bodhisattvas have ten thoughts of the end. What are ten? One is, thinking about the end of things. Second, thinking about the end of love. Third, think about the end of the Dharma. Fourth, think about the end of the afflictions. Fifth, think about the end of knowing. Sixth, thinking about the end of the feelings. Eight, thinking about the end of non-attachment. Nine is, thinking about the end of the history(27). Ten is, thinking about the end of the path to help.(28) "Again, the Son of Heaven, the Bodhisattvas have ten dharmas. What are the ten? First, the rain of alms, cures the mind of greed. Second, purify the three dharmas (29) to cure the mind that breaks precepts. Thirdly, to practice virtue from patience, to treat anger. meditating, liberating, treating the mind that is not well-informed with insight Sixth, wanting to give birth to the Dharma, deciding on the perfection of wisdom, treating the mind of ignorance, Seventhly, wanting to give birth to dharmas to aid the way, and to treat the minds Eight is, if you want to support the Dharma of the Four Truths (30), you need to treat the mind that is crazy. Nine, you want time, not the time, to walk freely, to treat your mind of attachment. to rule the Self." “Again, Son of Heaven, bodhisattvas have ten good grounds. What are ten? One is friendliness: away from the three evils in the body(31). Two is, good speech: far away from the four evil in the mouth(32). Third, good intentions: stay away from the three evil in the mind(33). Fourth, internal good: not grasping body view(34). Fifth, external good: not accepting the dharmas. Sixth, before the support of good knowledge: do not get involved in the Dharma aids. Seventh, not self-righteous: always think about the nature of the Holy Way. Eight is, except for friendliness: practice the perfection of wisdom. Nine is, the glass of madness reverses good: do not deceive sentient beings. Ten is, do not spare a friendly fate: bring great compassion to save sentient beings." "Again, the Son of Heaven and the bodhisattvas cherish the practice of following the righteous Dharma, attaining Bodhi, not without respect for the truth. to act according to the righteous law. To follow the righteous law is to say and do. To do wrong with the righteous law, only to speak, not to act as said." "Again, the Son of Heaven, the Bodhisattva has two practices depending on the practice. What are the two? One is the practice of the path. The second is, the practice of cessation. There are also two optional practices. What are two? One is, self-cultivation. Second, educate sentient beings. There are also two optional practices. What are two? One is, practice wisdom (following wisdom). Second, not practice knowledge (do not follow knowledge). There are also two optional practices. What are two? One is, distinguish the terrain. Second, there is no distinction between the ground and the non-ground(35). There are also two optional practices. What are two? One is to know the earth spheres and their transitions. Second, know fully this and that land. There are also two optional practices. What are two? First, know the Way of Thanh Van and Bichchi-Buddha. Second, knowing the Buddha way well, practicing does not turn back." At that time, the Buddha praised Manjushri Dharma Prince, saying: "Good, good, you always talk about the basis of karma for the great bodhisattvas. - religion. And, that karmic path is just as you say.” When he spoke that dharma, ten thousand bodhisattvas have been able to endure the law of non-birth.(36) Manjushri Dharma Prince and all the world: Thien, Human, Asura... listen to the Buddha's words, joyfully believe. Notes: (1) Manjushri Master's Advice to Bodhi Sutra is the book number 464 in the Great-Righteous New Tu Tu Dai-Tibetan Sutra. This sutra is about the bodhisattva Manjushri, who consulted the World-Honored One about the true meaning of bodhichitta. At the same time, Bodhisattva Manjushri also followed the Buddha's words and answered about the Bodhisattva's practice. (2) Cu-Ma-La-Cross (Kumàrajiva: 344-413): Cu-Ma-La-Ten Chinese translates to Dong-Tho. He is the best translator of sutras, laws, and treatises among those who translate Buddhist scriptures from Brahma to Chinese. He was born in the country of Quy-Tu (Tan-Cuong). His parents were both ordained. He followed his mother to convert at the age of 7. He is very intelligent. Growing up, he studied all over India. Upon returning home, he was revered by the king as a teacher. During the Pre-Qin dynasty, Phu Kien sent General La Quang to invite him, but returned to Luong Chau 16, 17 years. In the Later-Qin dynasty, Yao-Hung, around 401, he returned to Truong-An, the Later-Qin king honored him as a National Master, inviting him to reside in the Tieu-Dao garden to translate scriptures. Buddhism. Under his direction, there were eminent monks such as: Tang-Trieu, Dao-Sinh, Dao-Dung, Tang-due, Dam-Anh, Sang-Dao, etc., in 12 years translated. 35 sets, including 294 volumes (sometimes he wrote again, he translated 74 sets, including 384 volumes). Therefore, in the scriptures he translated, he often wrote the sentence "Dieu-Qin, Kwai-Tu, Tripitaka Dharma-Master Cuu-Ma-La-Decade translation". He passed away at the age of 70. (3) Old-Da (Gaya): Chinese-translated means head statue (elephant head). Gia-Da Mountain near Bodh Gaya. (4) Maga-da (Magadha): ie the country of Ma-ket-da, of China-India. (5) Friendship: "Being" is there. Having created karma should have results in birth and death. There is retribution, it again moves-feels the afflictions attached to it, so it is called "end". Defilements: greed, hatred, delusion etc.. bind sentient beings, causing sentient beings to stay in the cycle of birth and death. (6) Magical powers: "Spirit" means unfathomable. "Through" means unobstructed. The force can not be measured and is not prevented, so it is called "magic-magic". There are many types of divine powers such as: a) Celestial-clairvoyance: observing all kinds of living beings, b) Celestial-earth-compassion: hearing all sounds, c) Fate-compassion: know the body-destiny of a previous life, d) Other-Than-Through: know-the-thought-of sentient beings, e) Divine-tac-tac-teach: freely travel to places, f) Go-to-go-through: success Supreme Enlightenment, manifesting the salvation of sentient beings, etc.. (7) Forbearance (Ksànti): Patience: Do not give rise to anger and hatred in the face of adversities. Again means "an-forbearance": abiding in the principle of not moving the mind. There are many kinds of rings: ahi rings: the rings of sentient beings and the rings of non-being. The three rings: Yin-resonance-forbearance, gentleness-forbearance, and non-birth dharma ring. The Four Rings: The Ring of No-birth, the Ring of No-Death, the Ring of Cause-and-Forbearance, and the Ring of No-Abiding. Five rings: a) Forbearance: shows the fruition of the Three Hiers as the Ten Pillars, Ten Elements, and Ten Dedications of Bodhisattvas, b) Faithfulness: shows the fruition from the Beginning to the Three Grounds of Bodhi. slaps, c) Forbearance: only for the fruition from the Seven Realms to the Nine Realms of Bodhisattvas, e) For the Nirvana-Forbearance: for the fruition of the Ten Grounds to the Noble Enlightenment, cessation of all or, the attainment of nirvana. - table of extinction. (8) Dharani (Dharani): Chinese-translated means "to maintain" or "to maintain". That is, its force of use keeps good dharmas from dispersing and evil dharmas from arising. There are four types of dharani: a) Dharma-dharani: listening to and keeping the Buddha's teachings without forgetting, b) Meaning-dharani: Collecting the meaning of the dharmas and preserving it. forgot, c) Mantra-chan: he entered meditation-released secret words with incalculable magic, now he will not lose him, d) Forbearance-darani: abiding in the real state of the dharma, preserving that peace. (9) Samadhi, also known as samadhi, translates in Chinese as "concentration": the mind is concentrated in one place and does not move. (10) All-knowledge (Sarvajnana: Sarvajnana) ie Buddha-knowledge. It means to perceive things as they really are. (11) Tam Huu: There is cause and effect, so it is called "being". The three realms are the three realms of existence, with cause and effect, and subject to rebirth and death, namely: sensuality, material existence, and formless existence. (12) The above paragraph shows the attainment of true enlightenment no longer entangled in the cycle of birth and death. In the propagation of birth, need to transfer the birth-and-death of sentient beings, so that sentient beings attain the pure nirvana-nature. Nirvana (nirvana), means passing away, passing away, liberation. (13) Happy field is the meaning of “blessed field”. “Fin” has the meaning of growth. Like sowing seeds and reaping grain, making offerings is blessed, so it is called "blessed field". Phuc Dien has three: a) An Dien: gratitude to parents, elders. b) Glass-filling: taking refuge, reverent; Buddha, Dharma, Sangha. c) Bi-dian: mercy, help sentient beings. (14) The four elements, i.e., the four substances that can be vast and created, give rise to material phenomena, namely: earth (solid), water (liquid), fire (hot substance) , wind (vapour). (15) Three realms or three realms: the realm of desire, the realm of form and the realm of formless. (16) Six perfections (Paramita): Paramita, Chinese translation means the end, the end, the infinity, the infinity or "the level". This is the great conduct of the Bodhisattva. Completing the work of saving sentient beings is "the end". From the shore of birth-and-death on one side to the shore of nirvana-liberation on the other side is the "difference of the river". Because that great conduct transcends all dharmas by a wide distance, it is called "infinity". The six perfections: a) Generosity (Dana). b) Precepts (Sila). c) Forbearance (Ksanti). d) Tinh-advanced (Virya). e) Meditation (Dhyana. f) Wisdom (Prajna) (17) Three virtuous actions: No greed, no anger and no delusion. (18) The Ten Good Karmas: No killing, no stealing, no sexual misconduct, no lying, no double-tonguing, no gossip, no harsh talk, no covetousness, no anger. , not wrong-view. (19) Six senses or six senses: eyes, ears, nose, tongue, body, mind. (20) Forbearance: See footnote 7 above. (21) Warm year: Form, feeling, perception, formation and consciousness. (22) 12 inputs: 6 senses (recorded above) and 6 senses: form, sound, scent, taste, touch, and dharma. (23) 18 precepts: 6 faculties, 6 sense-consciousness and 6 consciousness: eye-consciousness, ear-consciousness, envy-consciousness, food-consciousness, body-consciousness and medicine-consciousness. (24) 12 causes and conditions: ignorance, action, consciousness, name-and-form, six inputs, contact, feeling, craving, grasping, existence, birth, old age and death... (see the book Human-Destiny of Mind). (25) Necessary legal knowledge: Wisdom-understands all things. Necessary Dharma is also known as necessarily all dharmas, necessarily all dharmas. Necessary dharma, roughly speaking, has 3 types: dharma-viable, un-viable and impossible to preach. (26) Contemplation of the emperors of conduct: Practicing the contemplation of things, penetrating the truth standing on the basis of the Truths and Truths (27) Conclusion: Conclusion and History are both personal names of affliction. Binding mind and body, resulting in suffering-resulting is "Result". Pursuing sentient beings and commanding sentient beings is "Hi". There are 9 endings and 10 histories. Nine endings: Greed, anger, pride, ignorance, ill-view, attachment, doubt, jealousy, and poverty. Ten history: greed, hatred, delusion, conceit, doubt, body-view, boundary-view, wrong-view, view-keeper, precept-forbidden-guard. (28) Teaching Assistant: Only for 37 teaching aids, ie 4 foundations of mindfulness, 4 right-needs, 4 like-mindedness, 5 faculties, 5 forces, 7 enlightenment factors and 8 righteous paths. (29) Purity of the three dharmas here only for the purity of three karmas: body, speech and mind. (30) Four truths: suffering, practice, cessation, and path. (31) The three evils in the body: killing, stealing, and adultery. (32) Four evils in the mouth: lying, double-tongued, slanderous, rough talk. (33) the three evils in the mind: greed, hatred, and delusion. (34) Body-view (Satkayadrsti): A type of wrong view of the five types of negative view. Thinking that this body is me, there is a real self. (35) Ground, non-ground: refers to the fruit-grounds of Bodhisattvas and Buddhas. (36) No-birth-dharma-ring: See footnote 7 above. Thich Tam Chau.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.22/8/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.