The Psychology of Buddhism - Rùpa: The Psychology of the Buddha's Psychology RÙPA: The Color PART ONE - SAMUDDESA: A SUMMARY of the PàLI Text 1) Ettàvatà vibhattà hi sappabhedappavattikà. Cittacetasikà dhamma rupam spread pavuccati. LIKE VAN: Ettàvatà: Until here. Vibhattà: Divided, distinguished. Sappabhedà: With categories. Sappavattikà: With progression. Cittacetasikà: Mind and mental factors. Rupam: Color. Dai: Now. Pavucati: To be talked about. III. VIETNAM: So far, cittas and mental factors have been distinguished with their classifications and processes. Now we will talk about the rupa. MEANING: So far, only chapters I to V have analyzed cittas and cetasikas. With the classifications only for chapter I, chapters II and III have analyzed the types of consciousness and mental factors in a detailed and clear way. With the progression is only for chapter IV has talked about seven kinds of mental processes during life, and chapter V has dealt with planes and mental processes at rebirth (Patisandhicitta). PALI VAN 2) Samuddesà vibhàgà ca samutthânà kalàpato Pavattikkamato cati pancadhà tattha sangaho. LIKE VAN: Samuddesà: General statistics. Vibhàgà: Classifications. Samutthà: The arising. Kalapa: Synthesis. Pavattikkama: Progressive form. Pancadhà: There are 5 parts. Tattha: Here. Sangaho: Weak episode. III. VIETNAMESE VALUES: We now discuss the summation of rupa according to five headings as follows: Summarization, Classification, Arising, synthesis, and progressive form of rupa. MEANING: A stone that is white, hard, round, and heavy. Those are the characteristics of the stone. We cannot find a stone without these or other characteristics. In other words, we can hardly think of the existence of a matter beyond its related properties. If we exclude the characteristics of a body then the body suddenly ceases to exist. Rupa dhammas are really just a collection of ever-changing qualities. Hence rupas are named Rùpa which means that which is ever changing. The word Rùpa is general to material phenomena and only to objects seen by the eye. The word Samuddesà means brief explanation. Samutthânà: discusses the arising of elements of matter such as the ten rupa elements that form the eye, etc., which are caused by four causes: Kamma (karma), Citta (mind), Utu (weather) and àhārà (food). Kalapa refers to the aggregates that make up the material phenomena such as the body of the ten dharmas, the eyes of the ten dhammas, etc.. Pavattikka which refers to the manifestation of the rupa dhammas depending on the birth, time and types of beings. PALI VAN. 3) Cattàri mahàbhùtâni catunnam ca mahàbhùtânam upàdngaya rùpam ti duvidhampetam rùpam ekàdasavidhena sangaham gacchati. LIKE VAN: Cattàri mahàbhùtâni: Four Great Races Catunnam Mahàbhùtânam upàdngaya rupam: Four Great Races create form. Duvidham: Two types. Ekàdasavidha: 11 things. Sangaham gacchati: included. III. VIETNAMESE VALUES: Rupa has two types: the 4 Great Races and those made up by the 4 Great Elements. These two categories include all 28 rupa. MEANING: Mahàbhùtâni is the 4 Great Races ie Earth, Water, Fire and Wind, the four fundamental elements that cannot be separated from each other and form all material phenomena, from small to large, from micro-ceilings to high mountains. Upàdaya rupâni is the Four Great Departments of Formation, which are the colors created by the Four Great Gatherings. What is hard is called the Earth element, the hard nature cannot be separated from the Earth element, but it is the root nature of the Earth element. There is no Earth that is not hard. Likewise, what is wet is the water element, what is hot is the fire element, and what is moving is the wind element. The other dharmas, due to these 4 great strains, are called the 4 Great Facility to create materiality or Upàdaya rupani. PALI VAN: a) Pathaví – dhàtu, àpo – dhàtu, tejodhàtu, and yo-dhàtu bhùtarùpam nama. Cakkhu, sotam, ghànam, jivhà, kngayo, pasada-rùpam nama. Rùpam, saddo, gandho, raso, àpodhàtu-vajjitam bhutattayasankhàtam photthabbam gocararùpam nama. Itthattam purisattam, bhàva-rupam nama. Hadayavatthu hadayarupam nama. Jivitindriyam Jivita-rupam nama. Kabalinkàro ahàro ahàra-rupam nama. b) Iti ca atthàrasavidhampetam rùpam sabhàvarùpam salakkhanarùpam, nipphanna-rùpam, rùpa-rùpam sammasana-rupam ti ca sangaham gacchati. LIKE TEXT: Pathaví-dhatu: Earth. Apo-dhàtu: Water realm. Tejo-dhàtu: Fire realm. Vaiyo - dhātu: Wind precepts. Bhuta-rupam: Great race. Cakkhu: Eyes. Sotam: Tai. Ghānam: Nose. Jivhā: Tongue. Kayo: Dear. Pasàda-rupam: Pure form. Rupam: Color. Saddo: Voice. Gandho: Perfume. Raso: Taste. Apovajjitam: Except for the water element. Bhutattayasankhàtam: Called the three Great Races. Photthabbam: Scoop. Gocararùpam: Action scene. Itthattam: feminine. Purisattam: Masculine. Bhàvarupam: The nature of form. Hadayavatthu: Mind muscle. Hadayarùpam: The web of color, the center of medicine. Jìvitindriyam: Network-base. Jìvitarùpam: Mind form. Kabalinkàro ahàro: Real team. Ahhāra-rupam: Real form. Atthàrasavidham: 18 types. Sabhàvarupam: Self-nature. Salakkhana-rupam: Self-form. Nipphannarupam: Department-creation-form. Rupa-rupam: Color. Sammasanarùpam: Thought of form. III. VIET VAN: a) Earth, Water, Fire, and Wind are called Great Race. Eyes, ears, nose, tongue, body called pure form. Form, sound, scent, taste and contact are also called the three great races except for the water element, which is called the form-realm. Feminine, masculinity called Nature. The mind body is called the center of medical color. The root network is called the color network. The real union is called true identity. b) Thus, the 18 types of rupa are classified according to their intrinsic nature, their own characteristics, their ability to be influenced, subject to change, and their ability to be used to practice visualization. MEANING MEANING. – Dhàtu: Precepts, which means something that carries its own characteristics. Pathavi dhàtu is called the Earth element because, like the earth, it serves to support and serve as the basis for other rupas to harmonize. Pathavi (Prthivi Pham Van) is also written as Pathavi, puthavi, puthuvi, puthuvi, the root word puth means to expand, to stretch. Without the Earth Realm, things cannot occupy any place. Apodhàtu: Water element, the word root Ap means to come, or the word à - word root pay means to grow or increase. According to Buddhism, it is this water element that binds together the elements that form the material phenomena, do not have to disperse. Tejodhàtu: Fire element, Tej root word means to sharpen, to make mature. The flexibility and maturity of things are due to this Fire element. Both cold and hot are characteristics of the Fire element, not cold being the property of the Water element as many people misunderstand. Vaiyo dhātu: Wind precepts. Vayyo the word root means to vibrate. The nature of the wind element is dynamic, the function of the wind element is to make it big. Pasàdarùpa: Pure form is a sensitive element of the 5 senses such as: our fleshly eye consists of 2 parts: – Sasambhàra cakkhu: The façade of the ceiling consists of four Great Races (Earth, Water, Fire, and Wind) the four Great Elements created are: color, aroma, taste ojà (nutrient element) and jìvitindriya (life-sense). - The second part is Pasàda-rùpa (Pure-form) which is the part in the middle of the pupil and through this clear-form the eye can see. Thus the eye consists of 10 parts and clear form is a part of it. The other Pasàdarùpas of the ear, nose, tongue, and body should be understood similarly. The pure form of the body is present all over the body, except where the hair, fingernails and skin have dried up. Gocararùpa: Form-form is the object of the senses. Rùpa, the word Rùpa here refers to both color and form. Photthabba: contact, only for the three elements, except for the water element, because the water element is so delicate that contact cannot be felt. For example, cold water belongs to the Fire element, the softness of water belongs to the Earth element, and the pressure of water belongs to the Air element. Hadayavatthu: The base of the mind or the base of the mind. The volume "Dhammasangani" does not mention this materiality. In the Atthasàlinì, Hadayavatthu is explained as Cittassa vatthu (base of mind-mind). Thus we clearly see that the Buddha did not specify a single point for the mind, either the heart or the head. In his time, according to the Upanishad tradition, When the heart is the base of the mind. According to commentators such as Buddhaghosa and Anuruddha, the base of the mind is also the heart. In fact, the Buddha did not see clearly where the base of the mind is and in the Patthana, the Buddha speaks of the mind-base by the common noun yam rupam nisssaya (y based on this material-dhamma). Jìvitindriya: This is only for the material life-base, and in the 52 mental factors it is mentioned that the name-life-base is one of the seven variable mental factors. It is this life-sense rupa that has arisen once with Patisandhicitta (Known-born-consciousness) in reincarnation, at the same time with the first rupa. Kabalíkàro àhàro: Real food, so called hard foods that can be pelleted into small pieces. Sabhàvarùpa: Self-nature, such as hardness, wetness, etc., only for the nature of the 4 Great-races. Salakkhanarùpa: Self-signature-form, showing the sign of impermanence, suffering, and non-self of the rupa-dhammas. Nipphannarùpa: are the rupa-dhammas created by Kamma (karma), Citta (mind) etc... created. Rùparùpa: the first word rupa in the sense of the word-base is change. Sammasanarùpa, because rupa-dhammas can be used for visualization. PALI VAN. 5) Akàsadhàtu pariccheda-rupam nama. Kaya-vinnatti, vacì – vinnatti vinnatti – rupam nama. Rùpassa lahuta, mudutà, kammannatà vinnatti-dvayam vikàra-rùpam nama. Rùpassa upacayo, santati, jaratà aniccatà lakkhana-rùpam nama Jàti-rùpameva panettha upacayasantatinàmena pavuccatìti. Ekàdasa – vidhampetam rùpam atthavísatividham hoti sarùpavasena. LIKE VAN. – Akasadhàtu: No-world. Pariccheda-rupam: Limit-limit-form. Kaya-vinnatti: Body-expression. Vaci-vinnatti: Expressions. Vinnatti-rupa: Form-form. Lahutà: Contempt-pleasant, light-hearted. Mudutà: Tenderness. Kammannata: Kham-nam. Vinnatti dvayam: Two symbols. Vikàrarupam: Change-change-form. Upacaya: Born. Santati: Stay. Jarata: Old man. Aniccatà: Impermanence. Lakkhanarupam: General-sharp. Sarùpavasena: Depending on their characteristics. III. VIET VAN. – 5) The space element is called form-limitation. The body of the banner, the banner is called the Symbol. The nature of sutras - pleasure, softness - pliancy, Kham-Nham of form, the two forms are called the Transformation-turned-color. The arising, abiding, withering, and impermanent nature of materiality is called the appearance of form. Here the arising-arising and abiding nature are also called birth-form. Thus these 11 rupa are considered as 28, according to their characteristics. MEANING MEANING. - The word Àkàsadhàtu (Vanity-realm) is considered as one of the 28 material phenomena, not the heavenly space as is commonly understood, but mainly refers to the space that has limited and divided the material phenomena from each other, so so it's called Paricchedarùpa (limited form). Abhidhamma considers the Void-world to be composed of four dharmas: Karma, mind, weather and food. Vikàrarùpa shows the transformative nature of rupa. Lahutà is only for physical health and is likened to an iron rod that is burned red all day. Mudutà is likened to a smooth stuffed leather, and Kammannatà is the opposite of the hardness of the body and is likened to well-sharpened, well-sharpened gold. Lakkhanarùpa: The form sign is so called because there are different signs in the stages of birth (uppāda), abiding (thiti) and cessation (bhanga). Upacaya (arising) is considered to be the first arising of the three bodies of the ten dharmas (kayadasaka), the nature of the ten dhammas (bhàvadasaka) and the ten dhammas (vatthu dasaka), when newly born. The continuous arising-arising of these three dharmas, from the birth of the birth to the end of life, is considered the stage of santati (an abiding). Both the up-acaya and santati stages are sometimes referred to as jàti (birth). Therefore, the number of rupa is only 27, not 28. The lifespan of a conditioned rupa is usually 17 mind-moments. The first mind-moment is Upacaya, the last mind-moment is Aniccatà, and the middle fifteen-moment is Jaratà (aging, fading). Aniccatà refers to the stage of destruction of rupa. Except for the 5 rupas vinnatti, jàti, jarà and aniccatà, the remaining 23 rupas only have a lifespan of 17 mind-moments. PALI VAN. – 6. Bhutappasàdavisayà bhàvo hadayami-ccapi. Jìvitàhàrarùpehi atthàrasavidham tatha. Paricchedo ca vinnatti vikàro lakkhanantica. Aniphannà dasà ceti attha-vísavidham bhave. LIKE VAN. – This Visaya is like gocara which is the form-form. Aniphanna: No-perfection or non-form-creation. III. VIET VAN. – 6) Thus, in summary, there are 28 material objects in all: Major-species 4, Pure-color 5, Action-object form 4, Nature-nature form 2, Mind-base or Mind-base form 1, life Rupa 1, Real rupa 1, plus 18 rupa. Another 10 non-form-factors are Limit-Form 1, Form 2, Transformation-color 3 and General identity 4. EXPLAINED. – This paragraph is just a summary of the previous paragraph, stating 18 and 10 rupa, adding up to 28 rupa in all. PART TWO – RÙPAVIBHAGO: CLASSIFICATIONS OF PALALIAN CHARACTERISTICS. – 7. Sabbam ca panetam rùpam ahetukam, sappaccayam, sàsavam, sankhatam, lokiyam, kàmavacaram, anàrammanam, appahàtabbame andti ekavidhampi ajjhattika-bahiràdivasena bahudhà bhedam gacchati. LIKE VAN. – Sabbam: All. Ahetukam: Inhuman. Sapaccayam: Friendship. Sàsavam: Possession of smuggled goods. Sankhatam: Organic. Lokiyam: Of the world. Kàmavacaram: Belonging to the sex-world. Anarammanam: Non-conditional conditions. Appahàtabbam: Non-fiction. Ekavidhampi: There is only one. Ajjhattika: Inner color. Bahirà: Outer color. Adi: Van and so on. Bahudhā: Many varieties. Bhedam gacchati: To be divided. III. VIETNAM - 7) All rupa-dhammas are uncaused, conditioned, conditioned, conditioned, worldly, belonging to the sex world, belonging to the non-prediction, the non-section. Thus, rupa-dhamma has only one. If divided into internal-rupa, external-rupa, etc., then rupa-rupa is divided into many types. MEANING MEANING. - No-cause because rupa-dhammas do not correspond to the causes of greed, hatred, delusion, non-greed, non-hatred, non-delusion, Conditionedness because there is only relative existence, related to the 4 Kamma causes , citta, utu and àhàra (Karma, mind, weather and food). Possession is illegal, because it becomes the object of lust. conditioned, because it is governed by the four causes Kamma, citta, utu, and ahara. Belonging to the world, because it depends on the five aggregates of clinging. Belonging to the Desire Realm, because it is within the range of the Sex-Body realm. No predestined conditions, because not aware of the object. There is no cessation, because material things are not eliminated sequentially like the defilements. Here, it does not mean that rupa-dhammas are not subject to impermanence. PALI VAN. – 8) Pasàdasankhàtam pancavidhampi ajjhattika-rùpam nàma, itaram bàhira-rùpam. Pasàda – hadaya – ankhàtam chabbidhampi vatthu – rùpam nàma, Itaram avatthu-rùpam. Pasàdavinnattisankhàtam sattavidhampi dvàrarùpam nàma; Itaram advàrarùpam. Pasàda-bhàva-jìvitasankhàtam atthavidham pi indriya-rùpam nàma; Itaram anindriya-rupam. Pasàda-visayasankhàtam dvàdasavidham pi olàrika rùpam, santike-rùpam sappatigharùpan ca; Itaram sukhuma-rùpam durerùpam, appatigha-rùpan ca. Kammajam upàdinna-rùpam; Itaram anupàdinna – rùpam. Rùpàyatanam sanidassana-rùpam; Itaram anidassana rùpam. Cakkadi-dvayam asampatta-vasena, ghànàdittayam sampattavasena ti panca-vidhampi gocaraggàhika-rùpam; Itaram agocaraggàhika-rùpam. Vanno, gandho, raso, ojà, bhùta-catukkam ceti atthavi-dhampi avinibbhoga-rùpam; Itaram vinibbhoga-rùpam. THÍCH VĂN. – Sankhàtam: Ðọc tại là. Pancavi-dhampi: There are 5 types. Chabbidhampi: There are 6 types. Sattavidhampi: There are seven types. Dvararupam: The subject of color. Advara-rupam: Phi-subject color. Atthavidhampi: There are eight types. Indriya-rupam: Root identity. Anindriya-rupam: Non-form base. Dvadasavidhampi: there are 12 types. Olàrika-rupam: Coarse. Santike-rupam: Near-color. Sappatigharùpam: Being against materiality. Sukkhuma-rupam: Sacrifice. Dore-rupam: Far-color. Appatigha-rupam: Non-existence against materiality. Kammajam: Karma is born. Upàdinna-rupam: Being clinging to form. Rupayaatanam: Importance of form. Sanidassana-rupam: The view of form. Anidassana-rupam: Non-existent view of form. Cakkhàdi-dvayam: Two eye bases etc… Asampattavasena: No need to reach the object. Gocaragg-àhikarùpam: Scenery of beauty. Agocaraggàhikarùpam: Real scene of beauty. Vanno: Show color. Gandho: Perfume. Raso: Taste. Oja: Elements. Avinibbhogarùpam: Real-simplification-distinction. Vinibbhogarù-pam: Simplify color. III. VIET VAN. - 8) Five types of Pure Root called internal color; Other colors are called external colors. Six types of Pure identity, the mental health facility is called the medical color, the other colors are called the Phi department of the medical color. The seven types of Pure identity and form are called subject matter; other rupas are called Phi-subject rupas. The eight types of Pure identity, the original identity and the network color called the identity; other rupas are called non-rooted rupas. Twelve types of Pure Color, Action scene material called rough color, near color, opposite color; The other rupas are called subtle rupa, far rupa, and non-existential rupa. The materiality born of karma is called the Life-accepting form; the other rupas are called non-existential attachment to the rupa. Imported material is called Friendship color; Other colors are called non-existent colors. The two eye-sense and the ear-sense do not need to reach the object. The three billion senses, truth and body faculties need to reach the object. These five facilities are called the prime scene; The other colors are called Real Estate. The eight kinds of form, form, smell, taste, elements and four great-races called Real-Specific; Other colors are called simple colors. MEANING MEANING. - Pasàdarùpa: Pure-color, the reason is called the identity because this Pure-color governs the remaining 9 colors in the 10 colors. Upàdinnam: Life clings to life, because the 18 kamma-born forms are dominated by greed - craving and wrong - view of life. Gocaraggàhikarùpam: Head-landscape, so called because these colors take 5 objects as the object. Ojà: Substance, regarded as a rupa and capable of producing other rupas. Avinibbhogarùpam: Not simple, because these eight colors cannot be separated. PALI VAN. – 9) Iccevamatthavísati-vidhampi ca vicakkhanà Ajjhattikàdibhedene vibhajanti yathàraham. LIKE VAN. – Atthhaysati: 28. Vicakkhanà: The wise. Vibhajanti: split, distinguish. Yatharaham: Depends. III. VIET VAN. – 9) Thus, the discerning ones distinguish there are 28 rupa-rupa, according to the division according to internal rupa v. v… PART THREE – RÙPASAMUTTHANA: THE BRIGHT OF PALI VAN. – 10. Kammam, cittam, utu, ahàro ceti cattàri rùpasamutthâni nama. LIKE VAN. - Kammam: Karma. Utu: Weather. III. VIET VAN. – 10) Karma, mind, weather and food are the four causes for the arising of rupa. MEANING MEANING. - Buddhism does not seek the first cause of the arising of dhammas, but only accepts the existence of rupa and seeks what influences produce dhammas. According to the Abhidhamma, there are four causes for the arising of rupa: Karma, mind, weather, and food. PALI VAN. – 11. Tattha kàmavacaram rùpàvacaram ceti pancavísa-tividhampi kusalàkusalakammamabhisankhatam ajjhattikasantâne kammasamutthânarùpam patisandhimupà-daya khane samutthàpeti. LIKE VAN. - Kàmavacaram: Desire-world. Rupavacaram. Color-gender. Pancavísati: 25. Kusalăkusalakammamabhi Sankhatam: Created by wholesome and unwholesome karma. Ajjhattikasantane: Inner-continuity. Kammasamutthânarùpam: Form created by karma. Patisandhimupàdaya: Starting from fetter-born-consciousness. Khane khane. Every moment. III. VIET VAN. – 11. Here, the 25 minds in the Desire- and form-worlds, dominated by good, unwholesome kamma (in the past) create the karmic-born rupa-dhammas on the person's own body, each moment beginning. from the birth-mind, (Patisandhi). MEANING MEANING. – Kammaja: Born of karma. This kamma refers to the wholesome and unwholesome actions of the past, belonging to the Desire-sphere and the Rupa-sphere because only these kammas produce Rupa-dhamma. These 25 cittas include 12 akusala cittas, 8 kusala cittas in the sensual world and 5 kusala cittas in the form world. A wholesome, unwholesome kamma during death causes the fettered birth-mind (Patisandhicitta) to arise in the next life. Along with this samsara mind, The rupa conditioned by past kamma arises from moment to moment, like the flame of a lamp, up to the 17th moment of consciousness, when a person is dying. When the fetus is born, as a result of past karma, three types of ten (dasaka) are born-arisen; Kayadasaka (body of ten), Bhàvadasaka (Nature of ten things) and Vatthudasaka (of mental factors of ten dharmas). The body of the ten dharmas consists of 4 great-races, 4 great-factors of creation (display of color, flavor, taste, and food) network-base and pure-color Body. The nature of the ten dharmas and the mind-facilities of the ten dharmas also include similar dharmas. PALI VAN. – 12. (a) Arùpa-vipàka – dvipancavinnana-vajjitam pancasattatividhampi cittam cittasamutthânarùpam pathama-bhavangamupàdngaya Jýantameva samutthàpeti. (b) Tattha appanà-javanam iriyàpathampi sannàmeti. Votthapana-kàmàvacarajavanàbhinnà pana vinnattimpi samutthà-penti. Somanassajavanani panettha terasa hasanampi janenti. LIKE VAN. – Arù pavipàka: No-form heterosexual. Dvipanc-avinnàna-vijjitam: Subtract 10 consciousnesses. Pancasattatividhampi cittam: 75 mind. Cittasamutthânarùpam: Matter-dharma is born of mind. Path-amabhavanganupàdngaya: From the first bhavanga born. Jay-antam: To be born. Appana-javanam: An-only express-mind. Iriyàpatham: Majestic, gesture. Sannàmeti: To bend down. Votthapana: Determination-mind. Àbhinnà: Victory-wisdom, god-intelligence. Vinnalti: Expression. Somanassajavana. Express-mind is associated with Hy. Terasa: 13. Hasana: Laughing at birth. Janenti: Giving birth. III. VIET VAN. – 12. (a) 75 mind except non-form-hetero-consciousness-mind and 10 consciousness-consciousness, forming the rupa-dhamma by mind-born, since the new life-part arises. (b) Here, the mind-speeding-pointing regulates the majesty of the body. But the decisions-mind, the desire-element-expression-mind, and the overcoming-mind create expressions (body) and (speech) expressions. Thirteen instants of mind that are associated with joy also produce laughter. MEANING MEANING. - Cittaja: Because of the mind, the mind has no form, but has the ability to create rupa. In other words, kusala citta and akusala citta create either good or bad rupa. This is very clear when one observes that the physical appearances in a person change due to the change of one's thoughts. According to Abhidhamma, from the very first moment Bha-vanga arises, that is, immediately after the arising of fetter-born consciousness, mind-created rupa begins to be created. The samsara-consciousness does not produce mind-created dhammas because kamma has already created it and because the new birth-consciousness is born into a new life. Not a single mind-born rupa is arisen during the abiding and passing away of the mind-moment because the mind-moment is weak then. The ten minds are not capable of constituting rupa-dhammas. The four formless-consciousnesses do not create rupa-dhamma because the formless-elements jhānas are developed by not coveting rupa-dhamma. Mind-meditations are essential for creating mind-created rupa-dhammas. A Zen witness can create very powerful rupa-dhammas that make it possible for a meditator to live without food. Those who have strong spiritual activities have nourishing power. A person who lives long and enjoys the bliss of Nirvana can live without eating or drinking for many days. Like the Buddha, after attaining enlightenment, he lived without food for 19 days. Of the 79 consciousnesses, 26 Speed-Mind (10 kusala-rupa and Mind-Only, 8 Formless-Good and Mind-Only, and 8 Super-worldly-minds) can make gestures. body as flying in the air, apparating, walking on water etc... Here Votthapanacitta (Determination-mind) is mind-door-direction (manod andràvajjana). The Desire Precepts of Accelerated Mind (29) are 12 Unwholesome Minds, 1 Trick-born-mind and 16 Pure-light-good and Only-Mind. Abhinnà Città (Winning-Mind) are the two fifth disciples of Good Meditation and Mind-Only, in association with Equanimity and compatible with Wisdom. The 13 Expressing Minds that are associated with Joy are the 4 Unwholesome Minds and the 8 Pure Light Minds of Goodwill and the Only Acting Minds that are associated with Joy and the 1 Tieu Born Mind with Joy. Ordinary people, when laughing or smiling, experience the 4 Unskillful - wholesome - mind and 4 Pure - light - mind; Sekhas also experience similar cittas except for 2 akusala cittas corresponding to wrong views. The Arahants experience four Vipassana-minds and one Tieu-birth-mind. The Buddhas only smiled with 4 Pure-Light-Only-Mind. PALI VAN. – 13) Sìtunhotusamannàtà tejodhàtu-thitippattà'va utusamutthâna-rùpam ajjhattam ca bahiddhà ca yathàraham samutthàpeti. LIKE VAN. – Sìtunhotusamannàtà: Includes both cold and hot. Tejodhātu: Fire-element. Thitippatta: Reached for residence. Utusamutthâna-rufpam: Weather-born rupa-dhammas. Ajjhattam ca bahiddhā ca: Inner and outer. III. VIET VAN. – 13) The fire element is both cold and hot, and when it reaches the abode, it begins to produce, as the case may be, internal and external material phenomena, born of the weather. MEANING MEANING. – We already know that when the waterfall is born, karma creates three: the body of the ten dharmas, the nature of the ten dharmas and the mind-faculty of the ten dharmas. The inner fire element, which includes these three types of ten dharmas together with the outer fire element, creates the weather-born rupa, in the place of the fettered birth consciousness. At birth-initiation, the fire-element born of Karma replaces the fire-element born of mind. Utu is here used in the sense of tejodhàtu (fire element) including both cold and hot. To tell the truth, it is the Fire-Great, both internally and externally, that creates rupa-dhamma. The material phenomena produced by the general weather are also included in the weather-born category. PALI VAN. – 14) Ojà-sankhàto àhàto àhàrasamutthà-narupam ajjho-haranakàle tonappatto samutthàpeti. LIKE VAN. – Ojà-sankhàto: Called food. Ajjhoharanakale: While being digested. Khanappatto: When abiding is attained. III. VIET VAN. – 14) Food, called food, when digested and attained, produces the rupa-dhammas produced by the food. MEANING MEANING. - Àhàra (food) means the food in material dishes and ojà (food) contained in the material phenomena born of kamma, born of mind and born of weather. Inner ojà (substances), aided by external elements, creates rupa, which, when attained, lasts up to 49 (minor) mind-moments. Rupa-dhammas arise when the elements are digested throughout the body. Intrinsic factors alone cannot produce rupa, without the help of exogenous elements. PALI VAN. – 15) Tatha hadaya – indriya – ruppani kamajàneva. Vinnattidvayam cittajameva. Saddo cittotujo. Lahutàdittayam utu-cittàhàrehi sambhoti. Avinibbhoga – rùpâni ceva àkàsadhàtu ca catùhi sambhùtâni. Lakkhana - ruppani na kutocijayanti. LIKE VAN. – Hadaya: Heart or mind-facilities. Indriya-ruppani: Root identity. Sambhoti: Rise up. Avinibbhogaruppani: Real-Simplicity-Distinction. Akasadhàtu: Void - void - world. Sambhutani: To be born. Kutoci: From where. Jayanti: To be born. III. VIET VAN. – 15) Here the heart and (8) sense-base are born of kamma. The two (body) and (speech) expressions are only born of mind. Voices are born of mind and weather. Three natures of pleasure, etc. (elasticity, patience) due to weather, mind and food. Real-distinction-color and space-world due to 4 causes. Forms are not caused by any cause (because they are the nature of all life). MEANING MEANING. – The heart or physical body and the eight sense-materialities (eyes, ears, nose, tongue, body, masculinity, femininity and life-sense) are entirely caused by karma. Thus the Jìvitindriya (life faculty) in animals such as humans and animals should be distinguished from other non-animals such as trees and inanimate matter, because they are not caused by karma. They still have life, but different from the life of people and trees. It is worth noting here that vanity - emptiness - morality is considered to be caused by all four causes. Voices have voices born of the mind, without voices born of weather. The music played or blown by the person is born of the weather and is governed by the mind. PALI VAN. – 16) Atthàrasa pannarasa terasa dvadasàti ca, kamma-cittotukàhàrajàni honti yathàkkamam. Jayamànàdirùpànam sabhàvattà hi kevalam, Lakkhanâni na jayanti kehicìti pakàsitam. LIKE VAN. – Kamma-cittotukàhàrajàni: Due to karma, mind, weather and food born. Sabhàvattà: Because nature is like that. Kevalam: Comprehensive. III. VIET VAN. – 16) 18, 15, 13 and 12 dependent rupa-dhammas arise due to Karma, mind, weather and food. The signs of rupa arising etc... are not caused by anything, because the nature of nature is like that. MEANING MEANING. – 18 Kamma-born Rupa: Real-Simplified-Spectacle 8 + Void-Ground-World 1 + Department-Yy-Sacred 1 + Sac Root 8. 15 Mind-born Matter-Dharma: Real-Simplicity -color 8 + Void-space 1 + Voice 1 + Change-color-color 3 + Appearance 2. 13 color-dharmas born of weather: Real-simplic-distinct-color 8 + Void-space-world 1 + Variable – color change 3 + Voice 1. 12 color-dharmas produced by food: Real-simplified-color 8 + Void-space-world 1 + Change form 3. 4 Lakkhana (Form) is common to all forms. Dharma, there is no rupa that does not have these four precepts. PART FOUR – KALAPA-YOJANA: A SUMMARY of PALALI VARIETIES. – 17) Ekuppàdà ekanirodhà ekanissayà sahavuttino ekavísati rupakalàpà nana. LIKE VAN. – Ekuppàdà: Co-born. Ekanirodhā: Co-extinction. Ekanissayà: I agree. Sahavuttino: Living together. III. VIET VAN. – 17) There are 21 composite rupas in all, because these rupa arise, pass away, are identical, and co-exist with each other. MEANING MEANING. - The rupa is just a combination of many characteristics, combined in different forms and degrees. The combination of these characteristics is called Kalapa. There are twenty-one types of synthesis, nine caused by karma, six by mind, four by weather, and two by food. PALI VAN. – 18) Tattha jìvitam avinibbhogarùpam ca cakkhunà saha cakkhudasakam ti pavuccati. Tathà sotàdìhi saddhim sota-dasakam, ghànadasakam, Jivhàdasakam, kaya-dasakam, itthibhàvadasakam, pumbhàvadasakam, vatthudasakam ceti yathàkkamam yojetabbam. Avinibbhoga-rùpamena jìvitena saha jìvitanavakanti pavuccati. Ime nav kamma-samutthânakalàpà. LIKE VAN. – Cakkhudasakam: Eye of the Ten Dharma. Itthibhàvadasakam: Femininity of the ten dharmas. Pumbhàvadasakam: Male nature of the ten dharmas. Yojetabbam: Needs to be combined. III. VIET VAN. – 18) Here, the life-span, the eight non-simple distinguishing forms and the eye called the ten-dhamma eye. Likewise, with the ear, etc., are called the ten-dharma-ear, the ten-dharma nose, the ten-dharma tongue, the ten-dharma body, the ten-dharma femininity, the ten-dharma masculinity, the ten-dhamma-only, the ten dharma-religious combinations, which are combined depending on the field. In combination, 8 non-simple-distinctions along with the network-base are called the network-base of nine dharmas. Thus there are nine kamma-born rupa-kalapas. PALI VAN. – 19) Avinibbhoga-rùpam pana suddhatthakam. Tadeva kayavinnattiyà saha kayavinnattinavakam, vacì-vinnattisaddehi ca saha vacìvinnattidasakam. Lahutàdìhi saddhim lahutadekàdasakam. Kaya-vinnattilahutàdid and dasakam, vacìvinnattisadda-lahutàditerasakam ceti cha cittasamutthânakalàpà. LIKE VAN. - Suddhatthaka: Pure eight dharmas. Kayavinnattinavakam: Body signifies the nine dharmas. III. VIET VAN. – 19) Eight non-simple distinct-form is called pure 8 dharmas. These eight dharmas together with the body-expression add up to the body-expression of nine dharmas. Together with the speech-expression and the voice add up to the 10-dharma speech-expression. Together with contemptuous pleasure-nature etc.. addition into contempt-hate-nature etc.. 11 France. Together with the body expression, contemptuous nature, etc., it forms the body expression, contemptuous nature, etc.. 12 dharmas: together with the speech expression, voice, contemptuous nature, etc.. , contemptuous nature etc... 13 French. Thus there is the mind-born rupa synthesis. PALI VAN. – 20) Suddhatthakam, saddanavakam, lahutadekàdasakam saddalahutàdi-d anddasakam ceti cattàro utusamutthâna-kalàpà. LIKE VAN. - Suddhatthakam: Pure eight dharmas. III. VIET VAN. – 20) Pure 8 dharmas, Nine dharmas, contemptuous nature, etc. 11 dharmas; Voice, contempt-of-nature, etc.. 12 French. Thus there are four weather-born rupa-kalapas. PALI VAN. – 21) Suddhatthakam, lahutadekàdasakam ceti dve àhàrasamutthâna-kalàpà. VIET VAN. – 21) Purity of the eight dharmas, contempt for nature, etc. 11 dharmas. Thus there are two rupa-kalapas arising from food. PALI VAN. – 22) Tattha suddhatthakam, saddanavakam ceti dve utu-samutthâna-kalàpà bahiddhà pi labbhanti, avasesà pana sabbe pi ajjhattikameva. LIKE VAN. – Avasesà: The remaining rupa aggregates. III. VIET VAN. – 22) Here, the pure eight dharmas, the voice of the nine dharmas, and the two weather-born rupa are also found outside (the body). But all the rest of the rupa-kalapa is found only within the body. PALI VAN. – 23) Kamma – cittotukāhàra – samutthânà yathàkkamam. Nava cha caturo dve-ti kalàpà ekavísati. Kalapanam pariccheda-lakkhanattà vicakkhanà. Na kalàpangamiccàhu akasam lakkhanani ca. LIKE VAN. – Pariccheda: Limit of segregation. Vicakkhanà: Those with positions. Kalapangam: Composition of the synthesis. Ahu: Called. Akasam: Void. III. VIET VAN. – 23) There are 21 types of material synthesis, 9, 6, 4, 2 depending on the case, born of karma, born of mind, born of weather and born of food. Since space is limited and rupa signs only indicate the natural nature of rupas, positions claim not to belong to the rupa synthesis. PART FIVE – RÙPAPAVATTIKÁMO: TRANSFORMATION OF PALI VAN FRANCE. – 24) Sabbani pi panetâni ruppani kàmaloke yathàraham anùnâni pavattiyam upalabbhanti. Patisandhiyam pana samsedajànan ceva opapàtikànan ca cakkhu-sota-ghànajivhàkaya-bhàva-vatthu-dasakasankhàtâni satta-dasakàni pàtubhavanti ukkatthavasena. Omakavasena pana cakkhu-sota-ghànabhàvadasakàni kadàci pi na labbhanti. Tasma tesam vasena kalàpàhani veditabba. Gabbha-seyyaka-sattânam pana kayaabhàvavatthu-dasakasankhàtâni tini dasakàni pàtubhavanti. Tatthàpi bhàvadasakam kadàci pi na labbhati. Tato param pavattikàle kamena cakkhudasakàdìni ca pàtubhavanti. LIKE VAN. – Anùni: No omission. Pavattiyam: During the transition, in the present life. Patisandhiyam: While pregnant. Samsedajànam: For low birth row. Opapatikanam: For birth goods. Ukkatthavasena: Max. Omakavasena: Minimal. Kadáci: Yes sometimes. Kālāpahāni: There are no rupa-aggregates. Gabbha-seyyakasattanam: For beings born of pregnancy. Tato param: From then on. Kamma: In order. III. VIET VAN. – 24) All these rupa, without a single rupa, as the case may be, found in the present life in the Desire Realm. But in the course of rebirth, for sentient beings born of low birth and rebirth, a maximum of seven rupa aggregates will arise, namely, eyes, ears, nose, tongue, body, nature, mind-faculty, and ten dharmas. At least sometimes, the eyes, ears, nose, nature of the ten dharmas cannot arise. Therefore, it is necessary to understand those beings as having no such rupa-kalapas. For living beings born of pregnancy, the three ten dharmas that arise are body, nature and mind-facilities. Sometimes, however, the ten-dhamma nature does not arise. From the time of birth onwards throughout life, in order, the eyes of the ten dharmas, etc., are aroused. MEANING MEANING. According to Buddhism, there are four types of living beings: ovum (andaja) born of an egg, pregnant (jalàbuja) born from a fetus, low born (samsedaja) born from a wet place, and reborn (opapatika). Sentient beings are born from a wet place like a kind of low-born animal. Some types of low birth lack a few faculties and lack male or female nature, but all have the mental factor of having mind or consciousness. PALI VAN. – 25) Iccevam patisandhimupàdngaya kammasamutthànà dutiyacittamupàdngaya cittasamutthànà, thitikàlamupàdngaya utusamutthânà ojàpharanamupàdngaya àhàrasabbbthânà ceti catusamutthânarùpìmāla vipasantati – LIKE VAN. Patisandhimupàdaya: Since the birth consciousness arises. Dutiyacittamupàdaya: Since the second consciousness arises. Thitikàlamupàdaya: From the time of stay arise. Ojapharanamupàdaya: Since the phytonutrient is consumed. Santati: Continuity. Dìpajàlàviya: Like the flame of a lamp. Nadìsoto viya: Like a stream of water. Yàvattayukam: Until the end. Abbocchinnam: Uninterrupted. Pavattati: Transition. III. VIET VAN. – 25) Thus the continuation of rupa-kalapa is produced in four ways: by kamma arising from the moment of birth, by consciousness arising from the second mind-moment, by weather arising from the time of residence, by Food is born from the time the food is consumed – continues to flow uninterrupted in the Desire Realm until the end, like the flame of a lamp or a river. MEANING MEANING. - The rebirths are usually invisible, not visible to the human eye. Driven by past karma, these beings appear suddenly, without going through a period of gestation. Usually, the Patas (the hungry ghosts), and the Devas (the gods) and the Brahma (the Brahma) are of the reborn type. PALI VAN. – 26) Maranakàle pana cuticittopari-sattara-samacittassa thitikàlamupàdngaya kammaja – rùpâni nuppajjanti. Puretaramuppannani ca kammaja-rùpâni cuticittasamakàlameva pavattit and nirujjhanti. Tato param cittajàhàrajarùpam ca vocchijjhati. Tato param utusamutthânarùpaparamparà yàva matakalevarasankhàtà pavattati. LIKE VAN. Maranakàle: When you die. Cuticittopari: Since the beginning of death. Sattarasamacittassa: From the 17th mind-moment. Thitikàlamupàdaya: Since staying at the time. Puretaramuppannani: Having arisen first. Cuticittasamakàlameva: Until death. Nirujjhanti: Annihilation. Vocchijjhati: To be cut off. Utusamutthânarùpaparamparà: A continuum of material phenomena arising from weather. Matakalevarasankhàtà: The so-called dead body. III. VIET VAN. – 26) But at the time of death, from the 17th moment of the death-mind recounting, starting from the abiding of the mind, the kamma-born rupas do not arise anymore. Kamma-born rupas that have arisen from before exist until death-consciousness and then cease altogether. Thereafter, a continuum of weather-born rupas is prolonged, according to the existence of the body. MEANING MEANING. - At death, at the 17th mind-moment of the death-consciousness, when the last mental process is terminated with one of the following three objects: Kamma, kammanimitta and Gati-nimitta (karma, karmic sign and animal sign) The progress of the material phenomena due to karma is cut off. Kamma-born rupas to the last minute are terminated with death consciousness. Then mind and food also cease to arise in rupa. Only the weather will affect activity until the body is completely disintegrated. PALI VAN. – 27) Iccevam matasattânam punadeva bhavantare. Patisandhimupàdngaya tathàrupam pavattati. LIKE VAN. – Iccevam: Like that. Matasattanam: For the dead. Punadeva: Again. Bhavantare: In the next life. III. VIET VAN. – 27) Thus, for those who die, again in a subsequent life similar rupa-dhammas arise, starting from the fettered birth-consciousness. MEANING MEANING. - This passage refers to the continuation of the arising of rupa-dhammas, through another life, starting from fetter-born-consciousness. PALI VAN. – 28) a) Rùpaloke pana ghàna-jivhà-kayaabhàva-dasakàni ceva àhàrajakalàpàni ca na labbhanti. Tasámtesam patisandhikàle cakkhu-sota-vatthuvasena tini dasakâni jìvitanavakam ceti cattàro kammasamutthânkalàpà pavatti-yam cittotusamutthânà ca labbhanti. Asannasattânam pana cakkhu-sota-vatthu-saddâni pi na labbhanti. Tatha sabbana pi cittajarùpâni. Tasma tesam pati-sandhikàle jìvitanavakameva. Pavattiyan ca saddavajjitam utu-samutthânarùpam atiricchati. b) Iccevam kàmarùpàsannisankhàtesu to nesu patisan-dhipavattivasena duvidhà rùpapavatti veditabba. LIKE VAN. - Asannasattanam: For sentient beings without thought. Saddavajjitam: Except for the voice. Atiricchati: Continue. III. VIET VAN. – 28) a) In the form-sphere, the ten dharmas of the nose, tongue, body, nature, born of food, do not arise. Therefore, for these beings, during rebirth, only four groups of kamma-born rupa-dhammas arise, such as the three kinds of the ten dhammas of the eye, the ear, and the mental-cea, and a kind of the nine dhammas of the network-base. And in the continuum of birth, the rupa-dhammas born of mind and weather continue to arise. But for non-perceptive sentient beings, eyes, ears, and mental factors, sound does not arise. Likewise, all mind-born rupa-dhammas do not arise. Therefore, for this type of being, during rebirth, only nine life-faculty dharmas arise; and during continuum, except for sound, all weather-born rupa-dhammas arise. b) Thus in the world of desire, the world of form, and the world of non-perception, The process of rupa-dhammas needs to be understood in terms of two tastes, rebirth and continuum. MEANING MEANING. - Certain types of rebirth in the Desire Realm are neither male nor female. But the types of rebirth in the form-sphere are not only void of nature, but also do not have the pure form-factors of the nose, tongue, and body, even though they still have the edematous sense-sense of these senses. The pure form-roots of these senses are lost because they have no use for the Brahmas. Types of ovum are also included with types of fetuses. When reborn, these types all have three types of ten dharmas of body, nature and mind-facilities. Sometimes they are neither male nor female. Thus, the eggs have a mind-faculty that is a mind. PALI VAN. – 29) Atthavísati kàmesu honti tevísa rùpisu Sattaraseva – sannìnam arùpe natthi kinci pi saddo vikàro jaratà maranan c'opapattiyam Na labbhanti pavattesu na kinci pi na labbhati. LIKE VAN. – Rùpisu: In the form-world. Asanninam: For non-thought beings. Opapattiyam: When reborn. III. VIET VAN. – 29) In the Desire-realm, there are 28 material things, in the Rug-realm there are 23. As for the non-thought species, there are only 17 and in the Formless-world, there is not a single material-dharma. At rebirth, sound, form changes, aging, and death are absent. When the continuum is born, there is no material state that does not exist. MEANING MEANING. - This is a verse that summarizes the number of rupa-dhammas present in the sense-sphere, in the form-sphere, in the formless-sphere, and for non-perceptive beings. PART SIX – NIBBANA: PALIAN NIRVANA. – 30) a) Nibbanam pana lokuttarasankhàtam catumagganânena sacchikàtabbam maggaphalànaámra-mmanabhùtam and nasankhàttaya tanaya nikkhantattà nibbanam ti pavuccati. b) Tadetam sabhàvato ekavidhampi sa-upàdi-sesanibbàna-dhàtu anupàdisesanibbànadhàtu ceti duvidham hoti kàranapa-riyayana Tathà sunnatam animittam appanihitam ceti tvdham hoti àkàrabhedena. LIKE VAN. - Lokuttarasankhàtam: Called supramundane. Catumagganânena: Due to the knowledge of the 4 Paths. Sacchikatabbam: Need to be attained. Maggaphalanamarammanabhùtam: Becoming the object of Path and Fruit. Vannasankhàtàtaya tahaya: Ai is called Vana (jungle). Nikkhantatta: Escape. Sabhàvato: About-self-nature. Ekavidhampi: Only one kind of Sa-upàdisesa nibbànadhàtu: Nibbāna world. Anupàdisesanibbànadhàtu: No-residual-y Nirvana world. Kàranapariayyena: According to the mode of self-experience before and after death. Sunnatam: No, Animittam: Formless. Appanihitam: Unwilling. Akarabhedena: According to the general practice. III. VIET VAN. – 30) a) And Nirvana is called supramundane, and must be realized by the knowledge of the four Paths, become an object for the Four Paths and the Four Fruits and be called Nibbāna, because it is an escape from craving as the jungle (Vāna). b) Nirvana according to its own nature has only one type, according to the mode of self-experience before and after death, there are two: Nirvana with residual properties and Nirvana with no residue. According to the general practice, there are three: No, no-sign, no-will. MEANING MEANING. - Nibbana or Nirvana (Pham-Van) includes Ni and Vana, Ni means no. Vana means weaving or craving. It is this craving that acts as a thread connecting the lives of an individual, as the individual drifts in the sea of ​​samsara. Ni means no, Vana: blows out. Nibbāna means to extinguish the fire of craving, hatred, and delusion. Nirvana is the last principle (Vatthudhamma) of supramundane, beyond the world of mind and matter or the five aggregates. Nibbàna realized by Sotàpanna, Sakadagami and Anàgami belong to Saupàdisesanibbàna-dhàtu because of body and defilements. The Nibbāna of the Arahants is still sa-upādisesa Nibbāna because they still have bodies. Only the Nirvana of an Arahant after death is called anupàdisesa-Nibbànadhàtu, because both the five aggregates and the defilements have been completely eliminated. Sunnata: no, which means there is no greed, hatred, delusion or all conditioned phenomena. Animitta: No-sign, which means that there is no longer the mark of greed, hatred, delusion or the appearance of conditioned dharmas. Appanihita: no intention, meaning no more attachments. PALI VAN. – 31) Padamaccutamaccantam asankhata-manuttaram Nibbànamiti bhàsanti vanamuttà mahesayo. LIKE VAN. – Accutapadam: Dharma of immortality. Accantam: Boundless. Asankhatam: Unconditioned. Anuttaram: Supreme. Bhàsanti: called. Vanamuttà: Get rid of craving. Mahesayo: Great hermit. III. VIET VAN. – 31) The Great Hermits liberated from craving call Nibbana the immortal dharma, the boundless dharma, the unconditioned dharma, and the unsurpassed dharma. MEANING MEANING. - This passage is the noun that the Great Hermits call Nirvana. The word Padam here means Dharma (Dhamma). PALI VAN. – 32) Iti cittam cetasikam rupam nibbànamiccapi. Paramattham pakàsenti catudhà and Tathàgatà LIKE VAN. - Paramattham: The First Truth. Ca-tudha: 4 types III. VIET VAN. – 32) Thus, the Tathagatas clearly state the four dharmas of the first true truth, i.e. Mind, mental factors, form and Nirva The word Padam here means Dharma (Dhamma). PALI VAN. – 32) Iti cittam cetasikam rupam nibbànamiccapi. Paramattham pakàsenti catudhà and Tathàgatà LIKE VAN. - Paramattham: The First Truth. Ca-tudha: 4 types III. VIET VAN. – 32) Thus, the Tathagatas clearly state the four dharmas of the first true truth, i.e. Mind, mental factors, form and Nirvana. The word Padam here means Dharma (Dhamma). PALI VAN. – 32) Iti cittam cetasikam rupam nibbànamiccapi. Paramattham pakàsenti catudhà and Tathàgatà LIKE VAN. - Paramattham: The First Truth. Ca-tudha: 4 types III. VIET VAN. – 32) Thus, the Tathagatas clearly state the four dharmas of the first true truth, i.e. Mind, mental factors, form and Nirvana.END= NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.10/4/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.