Buddhist scriptures and the propagation of the Dharma.

Not everyone thinks the same. They have different needs, interests, and qualities in almost every area of ​​their lives, including religion. As the master of wisdom, the Buddha gave the teachings fluctuate according to the difference of beings.

 

We will observe the development of the two main Buddhist traditions that contain these teachings, the Pali and Sanskrit traditions. But first of all, we begin with the story of Shakyamuni Buddha's life. 

The Buddha Life 

In the conventional view of the two traditions, Gautama Siddhartha, a prince from the Shakyamas, was born and grew up near the territory that is today the border of India and Nepal in the 5th or 6th centuries BC, he has compassion and excellence in the art and the academic of his time. He lived in the palace during his childhood, but when he was older he discovered the things outside. On the street, he saw a sick man, an elderly man, and a corpse, making him think about the suffering nature of life. When seeing a free-spirited mendicant, he contemplates the possibility of liberation from samsara. And so, twenty-five years old, he left the royal palace, ducked off his royal attire, and practiced the life of a leisurely heir. 

He attended the great masters of his time and communicated their meditation techniques but discovered that they did not lead to deliverance. Over the past six years he practiced strict austerities in the forest, but realized that torture of the body did not tame the mind, so he followed the middle way to keep his body healthy for the benefit of the cultivation. Practice your spirituality without exaggerating the running of unnecessary amenities. 

Sitting under the Bodhi Tree, which is today Bodhgaya in India, He vowed not to rise until he attained enlightenment. On the full moon of the fourth lunar month, he completed the process of eradicating all ignorance and developing all good deeds, and he became the fully enlightened Buddha (sammàsambudha), samyaksambudha [ Bodily equilibrium]). At that time he was 35 years old, and the next 45 years he went to teach the dharma he had realized through self-experience for those who came to hear. 

The Buddha teaches men, women and men, from all walks of life, race and age. Many of those people chose the way to give up their family life and follow the path of monastic practice, and so the growing community was born. When his disciples attained enlightenment and became wise masters, They share with others what they have learned.Since then, the teachings have spread throughout ancient India. For many centuries, Buddhism was propagated south to Sri Lanka; West to present-day Afghanistan; Northeast to China, Korea, and Japan; Southeast to Southeast Asia and Indonesia; And north to Central Asia, Tibet, and Mongolia. In recent years, many Buddhist centers have opened in Europe, the Americas, the former Soviet republics, Australia and Africa. 

I felt a profound relationship with Gautama Buddha as well as deep gratitude for his teachings and to the example of his life. He has a deep reflection on the activities of the mind that had not previously known. He taught that our vision affects our experience and the experiences of suffering and happiness are not brought about by others but the product of ignorance and affliction within our own mind. Liberation and enlightenment are completely different states of mind, not external. 

The Buddhist sutras and the propagation of Dharma 

or Tao are synonymous. While they are sometimes used to refer to a process of spiritual cultivation, the specialty is that they refer to the awakening of consciousness associated with natural let-down. 

The Buddha transported the Dharma wheel, establishing the practice of the three legends: the Sàvakayàna, the Srakvakayana, the Paccekabuddhayana, the Pratyekabuddhayana, and the Bodhisattayana. According to Sanskrit tradition, Three different legends differ in the extent of their special purpose achievement motivation, their main meditational object, and the meticulous and time required to achieve the goal. The teachings and practitioners of the three legends exist in both the Pali and Sanskrit traditions. In general, the people who practice Thanh Van Thua are, in principle, according to the Pali tradition, and those who practice the Bodhisattva Dharma are, in principle, Sanskrit. Today in our world, it is difficult for anyone to practice following the Path to Enlightenment. 

The Buddha's teachings spread widely in India for centuries after the Buddha's death and were brought to Sri Lanka from India by the prince and princess of Yu-Gar in the 3rd century AD. Western calendar The earliest scriptures were orally communicated by bhànakas - monks who overlap with scriptures - and according to Sri Lankan sources the scriptures were written around the first century BC. Into Pali classics. Over the centuries, beginning in India and then being intensified by the Sinhala monks in the ancient Sinhala language, the Classical commentary was built. In the 5th century, translators and great Buddhaghosa mastered many old treatises and translated them into Pali. He also wrote the masterpieces of Visuddhimagga and other commentaries. Another Southern Indian monk, Dhammapala, lived a century later and also wrote many Pali commentaries. Pali is now a common language of Theravada Buddhists. 

Originated in the first century BC, the Sanskrit tradition became a stance and slowly spread throughout India. The philosophical systems in India - Vaibhasika, Sautrantika, Yogacara, or Cittamatra, and Madhyamaka, - opens up as scholars who develop different perspectives on points that are not explained clearly in the suttas. Although many of the teachings of the Pali tradition are shared with one or another of these four systems, it can not be compared to any of them.  

Many Buddhist universities have sprung up - Nalanda, Odantapuri, and Vidramasila - and there are many Buddhists from different traditions and philosophical schools studying and practicing together. Philosophical debate is an ancient Indian custom; The losers are expected to transfer to the school of winners. Buddhist sages developed logical arguments and arguments to prove the value of the teachings and to gamble the philosophical attacks of non-Buddhists. Popular Buddhist debaters are also great practitioners. Of course, not all Buddhist practitioners are interested in this way. Many people like to study the sutras or meditation in the abode of the desert. 

Today, three Tibetans are present in three languages: Pali, Chinese, and Tibetan; The Sanskrit dialect is not edited in India. Each of the canons is divided into three "pitaka" - or types of teachings - which are linked to three specific areas.  Tibetan law contains the precepts of meditation, Tibetan emphasizes meditation, and Wisdom refers to wisdom. 

The Chinese language edition was first published in 983, and many other translations were published thereafter. The standard edition used today is the Daiishin Shinshū Daizōkyō, printed in Tokyo in 1934. It contains four sections: the sutras, the rules, the sutras, and the Tibetan chapters, written in Chinese. . Chinese Tibetan literature is very comprehensive, sharing many texts with Pali and Tibetan texts. In particular, the Sutras in the Chinese language correspond to the first four Nikayas in the Pali Canon. 



The Pali tradition 

spread to Sri Lanka, China, and Southeast Asia centuries before Tibet. I respect you as our senior seniors. 

The Theravada now comes from the Sthaviravada, one of the 18 sects of ancient India. The name Theravada does not appear to refer to a school of Indian presence before Buddhism spread to Ceylon. The Sinhalese chronicle Dppavamsa uses the name Theravada in the 4th century to describe the Buddhists in this island [Sri Lanka]. There are three sub-sects of Theravada, each with its own name: Abhayagiri (Dharmaruci), Mahàvhàra, and Jetavana.The Abhayagiri Theravada have a close connection with India and many Sanskrit elements.The Theravada of the Jetavana is the same, but less so while the Mahavira Theravada keep the Theravada teachings. In the 12th century, the kingship abolished the traditions of the Abhayagiri and Jetavana and mixed them with the Mahàvhàra, which remained prominent. 

Buddhism was severely damaged by the collapse of the Colombo capital in 1017. The Bhikkhus and Bhikkhuni Sangha were destroyed, although the Bhikkhuni Sangha was restored when the Accident Lanterns of monks from Myanmar came and ordained. The Dharma flourished again in Sri Lanka, and Sri Lanka was regarded as the center of the Theravada world. When the state of Theravada teachings or birthright in a country is adversely affected, the leaders request monks from other Theravada Buddhist countries to preach the precepts. This continues to this day. 

At the end of the 18th century Thai king Rama I began to eliminate the Brahman elements and the esoteric, but today there are still traces with many Thai Buddhist temples keeping Brahman statues 4. Face in the yard. King Rama IV (c. 1851-68), a monk nearly 30 years before his enthronement, witnessed the laxity of precepts and Buddhist education and made extensive reform of the Sangha. . Through the traditional burgh of Burma, the king began the Dhammayuttikà Nikàya, unifying the other sects into the Mahà Nikàya, instructing both the ministry to keep the precepts. Meditation more closely, and put two sets under a single ecclesiastical authority. Reorganize the meditation education, The king wrote a series of textbooks that presented a more rational approach to Dhamma and reduced the non-Buddhist elements of Buddhist culture that clung to Thai Buddhism. As Thailand became more unified, the government took the authority to nominate the ordained ones. The Sangha Act of 1902 placed all the monks under the control of the imperial court through a centralized authority for all the Sangha in the Mahathera Samakhom, led by the Sangha. King of sangha (sangharàja). The father of Rama V's father, Prince Wachirayan, composed new textbooks that were the foundation for nationwide GP examinations. These exams improve the knowledge of the monk as well as highlight the monks who are sublimated in the church. 

Colonialism damaged Buddhism in Sri Lanka, but benefited some Western Buddhists, especially the Theosophists Helena Blavatsky and Henry Olcott, who urged lay Buddhists such as Anagrina Dhamamapala to present Buddhism in more plausible language and to connect with Buddhists throughout the world. Buddhism offers a time to revive Sri Lanka in the face of colonialism and the establishment of an independent state. 

Colonialism did not harm much Buddhism in Burma, and it really stimulated the king to request monks to teach vipassana meditation in the court. So many laypeople from all walks of life soon learn meditation. Ledi Sayadaw (1846-1923) and Monk Mingon Sayadaw (1868-1955) opened meditation centers for Buddhists, And Mahasi Sayadaw (1904-82) conveyed his teachings to lay teachers. This kind of meditation is popular in Burma. 

The method to choose kings is different. In Thailand, they are usually appointed by the king.In other countries, the use of elders or semi-prodemocracy. The king's authority is different: some are scumbags; Others, such as Maha Ghosananda of Cambodia, have a great influence on their virtue, their benefiting writings, and the rise of social change. The King of Thailand, which has been around since the 18th century, is part of a national system that deals with the major problems of the Sangha. He has legal authority over monasteries, works with secular authorities, and is supported by the Supreme Council of Supreme Patrimiers. In Cambodia, the throne disappeared during the Khmer Rouge rule, but in 1981 the government re-established the throne. 

In many cases, national governments make changes that have the side-effects of diminishing the king's traditional role as masters and galicians and replacing them with substitution systems. Continuing education and modern medicine. As a result, the Theravada monks, as well as their peers in Sanskrit traditions, rethink their role in society in the face of modernization. 

Buddhism In Chinese 

Buddhism came into China in the first century BC, first through the Silk Route from the territories of Central Asia where Buddhism flourished and then by sea from India. Degrees and Ceylon. In the 2nd century, a Chinese Buddhist monastery was present, and the translation of Buddhist scriptures into Chinese was done. The translations initially used inadequate terms, leading to some misunderstandings of Buddhist thought, but in the 5th century, translation terms became more stable. The beginning of the fifth century also marks the translation of more laws. Over the centuries, the emperors sponsored interpreting groups, so many Buddhist texts, commentaries and commentaries from India and Central Asia were translated into Chinese. 

Chinese Buddhism still maintains the diversity of sects. Some of the views and practices are common to all sects, while other views and practices are available only to individual sects.Some different sects are based on their philosophical teachings, Other schools are based on the mode of practice, while the other sects are based on their main texts. Historically, 10 major sects developed in China. 

1 / Meditation was brought to China by the Indian teacher Bodhidharma in the early 6th century. He was the 28th Indian monk and the founder of Zen Buddhism in China. At present, there are 2 Zen sects: Linji, J. Rinzai and Soto [Caodong, J. Soto]. Lin Chi mainly uses the koan - inscrutable sentences to challenge the practitioner who transcends the limits of conceptual consciousness - and speaks to the enlightenment of enlightenment.Soto concentrates more on "just sitting" and slowly goes further. 

The Zen masters initially relied on the Lankavatara Sutra and the Prajnaparamita Sutras such as the Vajracchedika Sutra, And some later based on the idea of ​​the tathagatagarbha, or "Buddha nature." The Surangama Sutra is popular in Zen Buddhism. Today most meditators in Korea and some Chinese meditators learn meditation - the Middle Way philosophy. 

Zen monk Dogen Zenji and Zen master Emperor Myoan Eisai contributed to the incorporation of Zen into Japan in the 13th century. 2 / Pure Land based on the three Pure Land - Great Amitabha Sutra and the Amitayurdhyana Sutra. This emphasizes the recitation of the name of Amitabha Buddha and diligently prays for the birth of his Pure Land, where there are all the conditions required to practice the Dharma and attain enlightenment. Enlightenment fullness. Pureness can also be seen as the pure self-nature of one's own mind. Great Chinese Masters like Zhiyi, Hanshan Deqing, and Zhihui Zhihui wrote essays on the Pure Land practice, showing how to attain peace and enlightenment. The nature of reality while focusing on Amitabha Buddha. After the 9th century, Pure Land Buddhism entered many other sects in China, and today many Chinese monasteries practice both Zen and Pure Land. 

He brought the Pure Land Teaching into Japan at the end of the 12th century. 3 / Tiantai was founded by Huisi (515-76). His disciple Chih-i (538-97) establishes the most profound harmony, with the ultimate teachings contained in the Saddharmapundarika Sutra, the Mahaparinirvana Kick out], Nagarjuna's Mahaprajnaparamita-upadesa. This sect is balanced between cultivation and learning. 

4 / Flower Adornment based on the Avatamsaka Sutra, translated into Chinese around 420. Dushun (557-640) and Great Master Zongmi (781-841). ) Are the fathers of the Flower Adornment. Flower Emphasis emphasizes the interdependence of all human beings and the phenomenon and interconnection with the universe. Individual influences the world, and the world influences the individual. The Huayen philosophy also emphasizes the bodhisattva virtue that benefits all sentient beings in the world. 

5 / The Three Laws of God or Meditation Formation was founded by the great Indian translator Kumarajiva (334-413) and is based on the principles of the Mulamadhyamakakarika and the Twelve Prophets. [Dapadasanikaya Sastra] of Nagarjuna and Deva Sastra of Devadatta [Aryadeva]. Sometimes Nagarjuna's Discipleship is added to the fourth main commentary of the Three Noble Truths. The Three Senses are based on the Prajnaparamita Sutra and are followed by the Aksayamatinirdesa Sutra in asserting that these sutras proclaim the ultimate meaning of the teachings of the Buddha.  

6 / Du Ch'ng Tong [also known as the Great Encyclopedia of Buddhism or Taoism] based on the Samdhinirmocana Sutra and the Yogacaryabhumi Sastra, Vijnaptimatrasiddhi Sastra, and other commentaries of Maitreya, Asanga and Vasubandhu. Xuanzang (602-64) translated these important texts and established them after returning to China from India. 

7. Vajrayana or Tantra is based on the Mahavairocana Sutra, the Vajrasekhara Sutra, the Adhyardhasatika Prajnaparamita Sutra, Susiddhikara Sutra, which explains the practice of tantric yoga. It was never widely propagated in China, and was carried over to Japan by Master Kukai (774-835) and still exists there. 

8 / The Apostolic Law was established by Dao Tuyen (596-667) and, in principle, based on the Dharmaguptaka vinaya, translated into Chinese in 412. Four other laws were translated into Chinese. Chinese. 

9 / sincerity based on the Satyasiddhi Sastra, the type of literature A Bhikkhu talk about emptiness and other topics. Some say it emphasizes the Bar, and others say it is the bridge between the Bar and the Bodhisattva. This sect is no longer present. 

10) The Abhidharmakosa text was written by Vasubandhu and introduced into China by Hsuan - Tsang. While this sect flourished during the "golden age of Buddhism" of the Tang Dynasty (618-907), it has little effect today. 

Some of the 10 sects still exist as separate sects. The teachings and practices of these sects have not been incorporated into existing sects. Although the Apostolic Law is no longer a separate sect, the discipline is practiced uniformly in the other sects, and the Sangha is flourishing in Taiwan, South Korea, and Vietnam. While not a separate sect, the philosophy of Catechism, Duy Thuc, and Madhyamika are still studied and practiced in indigenous Chinese sects as well as in Korea, Japan, and Vietnam. 











Buddhism In Tibetan 

Buddhism Tibetan Buddhism is rooted in Indian Buddhist universities such as Nalanda University. In the early centuries of the epoch and lasted until the early 13th century,Nalanda University and other colleges include many learned scholars and practitioners who emphasize various suttas and accept the diversity of Buddhist teachings. 

Buddhism first arrived in Tibet in the seventh century through the two ladies of the Tibetan king Songtsen Gampo (605 or 617-649). A lady is the princess of Nepal and the other is the princess of China who carries Buddhist statues to Tibet. Buddhist scriptures in Sanskrit and Chinese were also brought to Tibet soon after. From the end of the 8th century onwards, Tibetans enjoyed the texts coming directly from India, and these texts formed a large number of Buddhist literature translated into Tibetan. 

Buddhism flourished in Tibet during the reign of King Trisong Detsen (about 756 to 800 BC),Is a Buddhist monk, philosopher of Madhyamika, and Santaraksita thesaurus from Nalanda University and Indian Padmasambhava tantra to Tibet. Santaraksita ordained the Tibetan monks, established the Sangha in Tibet, while Padmasambhava transmitted the teachings of tantric teachings. 

Santaraksita also encouraged the Tibetan king to assist in translating the Buddhist scriptures into Tibetan. At the beginning of the 9th century, many translations were completed, and a Tibetan and Indian scholar commission standardized many terms and compiled glossaries. However, Buddhism was persecuted during the reign of King Langdarma (838-842), and many institutions were closed down. Since then, the Dharma texts are no longer popular, the practice of the people has become disjointed, And they no longer know how to practice all the various teachings as one body. 

In this critical moment, Atisa [A To Sa] (982-1054), a scholar and practitioner from the Nalanda tradition, was invited to Tibet. He taught refinement, and corrected wrong views, he wrote Bodhipathapradipa, explaining that both catechesis can be practiced by a person in a systematic way. , Not contradict each other. As a result, people are aware that the Vinaya vipassana, the Bodhisattva ideal of the Sutrayana, and the transcendental practices of the Vajrayana can be practiced in both the mutual together. Many monasteries were erected, and the Dharma flourished in Tibet. 

Buddhism in Tibet before Atisa is known as Nyingma or "former translation." The new line of the Dharma introduced into Tibet that began in the 11th century became the "new translation" (sarma) And the sects gather to form the Kadam, Kagyu, and Sakya traditions.The last Kadam was known as the Gelug tradition. All four of today's Tibetan Buddhist traditions - the Nyingma, the Kagyu, the Sakya, and the Gelug - emphasize the Bodhisattva Truth, the Visuddhist and Visuddhist practices, and all the philosophical philosophies of Madhyamika. According to Santaraksita's model, many Tibetan monasteries engage in rigorous research and debate plus meditation. 

Some terms have been misused in the past - the term "lama," "living Buddha," and "king of gods" - unfortunately continues. Many Westerners came into contact with Tibetan Buddhism in the nineteenth century called it lama, the term originally created by the Chinese people, probably because they saw too many Tibetan monks and false beliefs. That all these monks are lamas (masters). Or maybe they saw the disciples respect their teacher and mistakenly mistreated their teacher. In both cases, Tibetan Buddhism should not be called Lama. 

Lama and reborn teachers (tulku) (confirmed as the reincarnation of the spiritual teacher) are different in Tibetan society. However, in some cases these names are simply social statuses, and calling somebody a reincarnation teacher, incarnation, or lama leads to failure. What makes me sad is that people put so much value on the names. Buddhism is not a social class. Considering talent and virtue before accepting someone as your spiritual guide is much more important. Masters must practice diligently and be worthy of respect, whether or not they are honorable. 

Some people wrongly believe that since the reincarnation was recognized as the reincarnation of the great Buddhist masters before, they must be Buddhas and thus call them "living Buddhas." Not all rebirth teachers are Bodhisattvas, let alone Buddhas. 

The "King of gods" can be traced to Western media and is attributed to the Dalai Lama.Since the Tibetans see the Dalai Lama as the reincarnation of the Avalokitesvara, the Bodhisattva of compassion, these journalists consider him to be "god, "And since he was the political leader of Tibet, he was seen as a king. However, since I hold the position of the Dalai Lama, I often remind people that I am a simple Buddhist monk, nothing more. The Dalai Lama is not a god, and since the Tibetan Central Government in Dharamsala, India, is now headed by a prime minister, he is not a king. 

Some people think of the Dalai Lama as a Buddhist pagan. The four major traditions of Tibetan Buddhism and many of their subordinate branches operate independently or more or less independently. The abbots, incarnations, and other precious teachers met each other to discuss issues of mutual benefit under the protection of the Ministry of Religion and Culture of the Central Tibet Government . The Dalai Lama does not control their decisions.Similarly, the Dalai Lama does not lead any of the four traditions. The Gelug family is led by Ganden Tripa, who spins the rhyme, and other traditions have their own way of choosing leaders. 

Our Homosexuality and Diversity Sometimes 

it is wrongly believed that Tibetan Buddhism, especially the Vajrayana, is separate from the rest of Buddhism. When I visited Thailand many years ago, some people initially thought that Tibetans had other religions. However, when we sat together and discussed the laws, sutras, and discourses, such as the thirty-seven dharmas, the four meditations, the four non-origins, the Four Noble Truths, and the Noble Eightfold Path, they I find that Theravada and Tibetan Buddhism have many similar practices and teachings. 

With Chinese Buddhism, Korean, and many Vietnamese Buddhists, Tibetans share monastery tradition, Bodhisattva precepts, Sanskrit sutras, and followers of Amitabha Buddha, Avalokitesvara Bodhisattva , Bodhisattva Manjushri, Bodhisattva Samantabhadra, and Medicine Buddha. When the Tibetan Buddhists and the Japanese met, we discussed the bodhisattva precepts, the sutras such as the Lotus Sutra. With the Shinigami Japan we share the mantras of Kim Cang, the mandala of Vajradhatu mandala and the Vairocanàbhisambodhi. 

While there are differences in the texts contained in each organ, there is overlap of the material discussed in it. In the next chapters we will explore more deeply some of these, but here are some examples. 

The Buddha has long taught the damage of anger and antidote to it in the Pali Canon (eg, Samyutta Nikaya 11: 4-5). The Dhamma to overcome the anger in Bodhidharma Devatana of the Venerable Master also repeats these things. The Samyutta Nikaya 4:13 tells the story of the Buddha experiencing severe pain as his feet are severed by a piece of stone.However, he was not distressed, and when agitated by the devil, he said, "I give compassion to all sentient beings." This is the compassion that arises when meditating and meditating (Tibetan call Tonglen) is taught in the Sanskrit tradition, where he visualizes the suffering of others in himself and then gives others his or her own happiness. 

Further, The purpose of the bodhicitta favor in the Sanskrit tradition is the expansion of the four brahmaviharas, taught in the Pali Canon. The Pali and Sanskrit traditions share the same parami, paramita. The virtues of a Buddha, such as the power, the fearless and the Dharma of the enlightened one, are described in the scriptures of both traditions. Both traditions refer to impermanence, suffering, not self, and not. The Sanskrit tradition sees itself as containing the teachings of the Pali tradition and builds on some key points - for example, the extermination according to the Prajñā Sutra and the Prajñā sūtras and some esoteric texts. The terms Thai Buddhism, Sri Lankan Buddhism, Chinese Buddhism, Tibetan Buddhism, Korean Buddhism, yes, are social norms. In any case, Buddhism in a country is not a monolithic and contains many Buddhist traditions and practices. Of these, there are sub-groups of monasteries or teachers with different links. Some secondary traditions emphasize research, while others emphasize meditation. Some emphasize samatha, others focus on vipassana, vipasyana, and other traditions that practice both.



While a country may have many traditions in it, a tradition can also be practiced in many countries. Theravada is practiced in Sri Lanka, Thailand, Burma, Laos, Cambodia and also in Vietnam. Even in the Theravada traditions, some early Buddhist - just classic scriptures - do not rely on so many explanations, while others follow the explanations in the organist tradition. Even clothing in a country or in a tradition is different. 

Similarly, Zen is practiced in China, Taiwan, Korea, Japan, and Vietnam. While meditators in these countries rely on the same sutras, doctrine and meditation are different. 

In Western countries, Buddhism from many different traditions and nationalities is present.Some groups include the first Asian immigrants, and their temples are all religious and community centers where people speak their mother tongue, eat the same food, and teach their children. The culture of their homeland. Other groups in the West were composed mostly of Western converts. Somewhat mixed. 

As Buddhists, keep these differences in mind and do not think that everything that we hear or learn about other traditions applies to everyone in that tradition. Similarly, not everything we hear about the way Buddhism is practiced in a particular country applies to all the traditions or temples in that country. 

In fact, we are a great Buddhist family with the same kind of wisdom and compassion as Shakyamuni Buddha. I believe that our diversity is one of our strengths. It allows Buddhism to spread around the world and benefit billions of people on this planet. END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH GIAC TAM.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA PURELAND=AUSTRALIA,SYDNEY.15/6/2017.