Achievements of Nirvana.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. Nirvana, understood simply, is the ultimate goal of the Dharma, is ultimate bliss, is ultimate liberation. The false religion of Xa Loi Phat entered Nirvana This article will analyze some Buddhist concepts of Nirvana, but does not intend to go into the sectarian debates, comparing preferences only to find available means of adaptation for Meditation. The writer has no authority; if there is any error, please repent with the Three Jewels. Nirvana, understood simply, is the ultimate goal of the Dharma, is ultimate bliss, is ultimate liberation. To say the achievement of Nirvana, or to say that Nirvana was accomplished, is to say according to Western habits, when English literature on Buddhism often says "to achieve Nirvana / Nibbana" or "to attain Nirvana / Nibbana" ... Nirvana is Nirvana, written according to Tonkin; Nibbana, written according to Nantong. Language is a cultural habit that often still fails to convey the truth. For saying "Nirvana achievement" will give the feeling that there is nothing to possess, to grasp, to put on. In Chinese and Vietnamese Buddhist styles, it is often said that "entering Nirvana" or "entering Nirvana" is also a unstable habit, because it seems that Nirvana is a house, or a village, or a town with a door to enter. While, Although Tonkin and Theravada have some distinct details when explaining Nirvana, there are some common points that are agreed upon, as Nagasena said in the Milanda Van Dao Sutra (also known as the Sutra of the Nirvana Sutta), in Vessantara Products, summarize the idea as follows: Nirvana is not in any direction, whether it is east, south, west, north, upwards, downwards, or horizontally; Nirvana is not past, present, future, is not born, is not not born, is not made up; Nirvana is without a reference, cannot by example, or by reason, or by reason, or by reasoning to indicate the form, or position, or age, or size of Nirvana; Nirvana is pure bliss, not mixed with suffering ... (1) bar-tuu-niet-ban 2 Even when we say "Nirvana realization" it is just one way of speaking. If understanding something is realized, it is obviously not Nirvana. If enlightenment is seeing, then obviously Nirvana is not something to be seen or heard, because what is seen or heard is only a conditioned, capable, and cessation, while Nirvana is an infinite, impossibility. quality and immortality. If enlightenment is awareness then it is also broken, for the same reason. It can only be said according to the Vietnamese ancestors that whatever you say is bad, just like drinking water, you know whether it's hot or cold, whatever you say is not transparent about the feeling of drinking water. Thus, the language is always limited, not only with the unconditioned dhamma like Nirvana, but the common language itself has many misunderstandings. For example, we are used to say "sitting meditation" or "meditating" but the Buddha's intention is not exclusively on sitting, but rather the four postures of walking, standing, lying down, or sitting. In English too, the habit of writing "Sitting Zen" or writing as Japanese as Zazen and translating as "seated meditation" - remained stuck in a certain position, while the Buddha mainly taught mostly peace of mind, is leaving greed, anger, is just, is contemplation, is concentration, is mindfulness ... and does not focus on a sitting posture. Even some teachers, when guiding visitors to the temple for the first time, invited guests to sit in the full lotus position, which was very arduous, while it should be enough to sit in a half-old position, or even sit on a chair. need to talk about sitting meditation; Therefore, language is just a finger pointing to the moon. If you use the word to find the meaning, it is easy to get lost. A strange thing: of the two groups of Sutras in the Sutras used as the First Chanting Japanese for monks in the early years of the Buddha's teaching, the word "Nibbana" is not found in the English translations, only the equivalent word is found. , such as "Peace" or "Unbinding" ... and if translating "peace" or "state of peace" is "peace" or "peace of mind", then there is not enough power for Vietnamese readers, because Therefore, when translated into Vietnamese for short, "Nirvana" is correct to the Buddha's intention, but not grammatically correct. The words most commonly used in the early sutra group for "Nirvana" were "the other side" or "the far shore" or "the way to the beyond." Similarly, we do not see A Arhat, but just the word "Pham Chi level" or "the Pham of virtue" - English is "brahman" which means pure people, no longer tied. It is also possible that when the Buddha answers, he will use the word to suit the level or understanding of the person who knows it. We can't guess. It can only be said briefly, in the oldest sense: Nirvana is peace, is free from suffering, is untied. Particularly the saying "Magic Mind Nirvana" is pure Mahayana language and Vajrayana language (Tibetan Buddhism). Most Theravada monks do not say that - except for a few Thai Forest Tradition monks on Ajahn Chah side who talk about Tam Tam, exactly like Dong Do Zen, that the practice of this lineage is only simply see Ban Tam: "Our practice is simply to see the Original Mind." (Chapter "About This Mind ..." in "A Taste of Freedom") (2) Three times warning when about to enter Nirvana of Buddha Shakyamuni Most Theravada monks do not acknowledge the presence of Heart Essence, which suggests that there is something and that it is illogical without self. Because these monks rely on a number of sutras, saying that when consciousness passes away, that is liberation. Just like the fire where the lamp runs out of oil, the fire (= awake) goes out but goes nowhere. It is true that there are many sutras say like that. For example, at the end of Sutras SN 12.59, Master Minh Chau's translation: "... whoever lives sees harm in the fetters, consciousness does not arise. Because consciousness ceases, name and form cease ..." (3) Sujato's translation: "When you concentrate on the drawbacks of these things, consciousness is not conceived. When consciousness ceases, name and form cease." (3) Consciousness ceases, then name and materiality ceases, that is, the body and mind cease. And suffering and aggregates cease. The monk Sujato is the monk who translated the three Pali Canon into English, and is the advocate that Nirvana is not consciousness (viññāṇa). For this monk says that consciousness is tied to rebirth, while liberation is the end of rebirth; and therefore, whatever consciousness exists in any form is not Nirvana. Or as in the Ud 8.9 Sutra, after Dabba Mallaputta asked permission to enter Nirvana in the presence of the Buddha and the monks, flew into the air, self-immolating with the triangular fire. Then the Buddha said, according to Anandajoti's translation, the last paragraph of the text was: "The body consciousness up, perception ceased, / All feelings became cool, / Mental processes were pacified, / came to rest." (Translation: Body disintegrates, thought disappears / All feeling becomes cold / Cittas remain calm / Consciousness rest.) (4) It should be noted, the monk Sujato of the Australian Theravada tradition, also originated from Thailand, but advocated not entirely based on Abhidhamma because he believed that many of them were not found in any sutras; and most of the Buddhist scriptures say consciousness cessation is liberation, while there is nowhere that explicitly states that Nirvana is consciousness. Whatever it is. Meanwhile, American monk Thanissaro, of Thai Theravada tradition and also a major translator of Pali Sutras into English, said that liberation (meaning Nirvana) is "unspecified consciousness." There are indeed a number of sutras that say like that. Buddha says in Sutras SN 12.64 that liberation is when "where consciousness does not dwell" (Bodhi translation: Where consciousness does not become established and come to growth; Translation Sujato: Where consciousness is not established and does not grow ) and the Buddha compared the same thing as the sun's rays shining on a 3-window house in 3 directions North, South, East, the sun's rays did not hit the West wall (because there was no western wall), it did not hit the ground. (if there's no land), don't shine in the water (if there's no water) ... and that's liberation. That is, Nirvana is a place where consciousness does not dwell anywhere. Excerpt from the Sutras SN 12.64, translated by Master Minh Chau: "The Male-stilts, if for real consciousness, there is no greed, no joy, no love, no time to dwell. Where there is no consciousness to dwell, that place has no form of birth. there is no nama and rupa, there is no growth formations. Where there are no growth actions, there is no future rebirth, where there is no future rebirth, where there is no future rebirth. birth, old death in the future. " (5) In the Venerable School, where the Sutras of DN 11, the Buddha said that it is a boundless, invisible consciousness. Thus, the word "consciousness" seems to have two meanings, "an annihilating consciousness" and "a common consciousness of all the land" ... Excerpt from the translation of Kinh DN 11, the translation of Master Minh Chau: “Consciousness is invisible, boundless, common to all the land. Here, geography, water element, fire age, and wind age have no standing feet. Here, too, are long, short, subtle, coarse, impure and impure. Here nama and rupa completely cease. When consciousness ceases, here everything ceases ”. (6) Bhikkhu Sujato disagrees with Bhikkhu Thanissaro's interpretation, and thus falls under Brahmins' logic of "a cosmic consciousness ..." and says "true liberation is the ending of all consciousness". is actually the entire end of it all). These three essays by Bhikkhu Sujato can be found at link (7). 91165529_511809012864072_2590047437640957952_n Realm of Nirvana in Buddhism Thus, we see three different interpretations of the Master Theravada, in which the Ajahn Chah tradition alone refers to a "Mind" (Original Mind) that sounds exactly like the Zen Zong style, that is Mind, or Buddha. . Theravada can be translated as Head of Lao, some people incorrectly translate into Vietnamese as Theravada Buddhism. Because the Buddha Dharma originated in the early years of teaching the Buddha's teachings was in the two groups of Early Chanting Sutras (8), when the congregation was not crowded, the Buddha in the sutras also taught that cultivators should live like pangolins. one horn, should go alone in the forest (perhaps at that time there was no monastery); The teachings of this period are exactly the same as the Vajrayana Sutra and the Prajñā Sutras, mainly saying that both this and the other shore must be crossed, and even the Buddhadharma must leave. Pointing to Mahayana and Vajrayana is to say clearly that Mind means Buddha, which is Nirvana. The beginning of the Mahayana teachings was the Sutra of the United States, which introduced the concept that all sentient beings have Buddha Nature, that Shakyamuni Buddha became Buddha from countless eons, not just in the lifetime of Prince Siddhartha. Da, and that Buddha's dharmakaya exists for infinite time and pervades infinite space. Just as the impure world is mud, the Noble Truth, but the lotus still transcends purity, the Truth, and the Buddha Nature, obscured but indestructible. While the concept of Bodhisattva is not emphasized by the Buddha in the Pali Sutras and the Abhidharma Sutra, the Sutra Pitaka further enhances the role of the Bodhisattva through the presumption of the Bodhisattva, a lay incarnation. but superior wisdom and aspiration to the Arahants. Previously, the Buddha said in Central Vietnam, Sutta MN 34, through Master Minh Chau's translation of the Bodhisattva, teaches ways to maneuver all cows across the river, including "a young cow. This cow thanks to running after the mother, running and crying, after wading across the Ganges river, safely crossing the other bank "... teaches Buddhists not to abandon any weak cows or cows. All, but must think so that all the rivers are washed. Coming to the Sutra Pitaka, the Bodhisattva thought pushes one level further: Bodhisattvas get sick when sentient beings are sick, and Bodhisattvas are sick, when sentient beings cease to get sick. We might wonder: Why can a Bodhisattva such an almost impossible task (if you look at the Noble Truth)? Answer: in the gaze of emptiness, such actions can be carried, and in the view of the Truth, rage in reality is liberation, which is Nirvana. The article "Introduction to the Sutra of the Duyen Syndrome" by Master Thich Tue Sy, records this place as follows: "In terms of practice of the religion, as explained by the Great Master Tri Khai, Duy Ma of the Legendary Sutras, citing the 7" Contemplating sentient beings ":" As for the noble monks, the Buddha said to eradicate sex, rage, si is liberation. For people who are not upright, Buddha said that the nature of lust, wrath, and ignorance are liberation. "And the Master said:" The sexuality, the rage, and ignorance are the true nature of disbelief, take liberation as "..." (9) Meanwhile, the Brahmanic Sutra brings the Mahayana thought to a new horizon, when a woman (Lady Thắng Man) is taken to become a Buddha, and thinks that the Nirvana of the Arhat and the Pratyekabuddhas remains imperfect. full. Buddha Tanh here explained according to the Tathagata. All the views of liberation, of Dharmakaya Buddha, of Mahayana Nirvana and of Vajrayana can only be understood in the concept of Magical Mind Nirvana. Although these sutras are post-production, most of them have their roots in the Nikaya Sutras and the Aghas. It can be understood that all the Tonkinese sutras show how to look at the mind of the practitioner, not a theory of cosmic formation like theoretical physicists. Can cite an example, that all things must be contemplated on the mind, as when Hui Nang explained about Amitabha Sutra: advising Good knowledge to subtract ten evil is to go ten and ten, after subtracting eight evil ones, it is transcended. Eight thousand, each recite the normal nature of normal operation, coming as in nail flicking, immediately see the Buddha Amitabha. We can believe that, according to Mr. Hui Nang, all the teachings in Mahayana and Vajrayana should look into the mind, Sutras SN 38.1 recorded the words of Mr. Xa Loi Phat, the translation of Master Minh Chau: "... the end of the greed, the end of the yard, the end of ignorance, this is called Nirvana ... the path of the Holy Path of Eight branches leading to evidence. The attainment of Nirvana, that is, righteous thoughts, right thinking, right speech, right karma, righteousness, right diligence, mindfulness, right concentration. " (ten) So, purely is the activity of body and mind. Thus, the Buddha's teaching (through his words of relativism) is very clear: Nirvana cannot be anywhere but mental and physical activities, and when this body dies it will be a step (the word "step" - it doesn't sound good) to go from supernatural nirvana to nirvana, if we complete the path of samadhi-wisdom of the Eightfold Path. The Buddha said that Nirvana is not a story on the clouds, or a story across the mountain. Nirvana is the timelessness (which is not limited in time), the practical, which is directly visible at the moment of experience. Sutras of AN 3.55 records the Buddha's words, through the translation of Master Minh Chau, showing that Nirvana manifests as soon as lust, ignorance and ignorance disappear: "When he, this Brahmin, the sense of craving is cessation, there is no remnant, the feeling of anger is cessation, there is no remnant, the feeling of ignorance is cessation, there is no remnant. So, this Brahmin, Nirvana is practically the present, does not have time, to see, has the ability to look up, to be understood by the wise. " (11) Bodhi's translation: "When, brahmin, one experiences the remainderless destruction of lust, the remainderless destruction of hatred, and the remainderless destruction of delusion, it is in this way, too, that nibbāna is directly visible, immediate , inviting one to come and see, applicable, to be personally experienced by the wise. ” The wise person sees directly, experiences Nirvana immediately. That is, not separated by space to Western or Eastern Buddhahood, not separated by time too futuristic. That is, whatever is limited is not Nirvana. That is, not being forced to sit or stand, nor does it mean waiting in time to chant sutras or meditate. That is, Nirvana is an action of the mind, because "seeing, knowing, direct experience" must be a matter of the mind. If we say that there is a "passing away consciousness" that experiences Nirvana, this consciousness must be conditioned, conditioned, conditioned, arises, and ceases. Then, is there any consciousness that is infinite, leaving or passing away? The answer to this question is a hundred-way crossroads of the sect. For Zen Zong, the traditional teaching is to see the world and body mind as images in the clarity of the mind mirror, that is, if there is no mind functioning as a mirror of reflection. , then there would be no body, mind and world. And in the lightness of the mind mirror, Bodhi wisdom can never call anything a tree, nor can the mirror be any radio, after all the reality is emptiness, then no dust can cling. : Bodhi Bodhi immaculate, intelligent glasses herons non-radio, the most immeasurable deity, Ha land of music). That is, Zen Zong requires insight into the nature of mind, which is emptiness, is light [shining], which is dust-free nature which can be attached to. Just looking at the mind, not looking at anything else. Later, the commentary of the Sutras of Amitabha Sa Sao called this nature: linh minh dồng thoroughly, the station is permanent. It means looking at this mirror only, if you look in the direction of northeast is only a means. The Sutras of Amitabha, with the historian, Mr. Chu Hoang, in the first paragraph is about the mind: "Chief Justice: The essence of self-nature is: Spirit (sacred), Minh (wise), Dong (emptiness), Triet (understanding), Tram (clear). President (quiet), Thuong (still ), Perpetual (long), not before, not bar, not back, does not come, so great that its body cannot be thought of, is it only our own nature like that? " (twelfth) Go to the second paragraph of the Amitabha Sutra, the first line is to say the dhamma of enlightenment: "Slang into a clear, turn left as a face, beyond three periods in one thought ..." In just one thought Come on, it sounds exactly like Hue Nang. The Amitabha Sutra turned out to be so great, because it was the Buddha's style where the above passages just said, “Nirvana is a reality, no time, come to see, is possible. supernatural ability, understood by the intellect. " Thus, the Pure Land is also the Buddha's teaching to realize transient Nirvana, not waiting for death. Most of the Buddhist scriptures are teaching to see the world inside and outside (internal and external) through a mind mirror. As a matter of fact, the Buddha taught to see the world as the eyes and the visible, and so forth ... Sutras SN 34.23 states that the Buddha's words about All (The All) only mean: "Bhikkhus, the What is all? The eyes and what are seen, the ears and what are heard, the nose and what is smelled, the tongue and what is tasted, the body and what is touched, the mind and what are perceived by the mind. " Also, it is beyond our own world. That is, all beings' worlds are just like that, illuminated through the mind mirror. If there is anything more, then it is beyond our perception. Thus, according to the Dharma Bao Dan of Hui Nang, and according to the Amitabha Sutra (the version of the scholar Zhou Huang), all sentient beings which are in their nature are liberated, are Nirvana, if any. Forcing anything is just self-forced. The Buddha also said that. thien-co-thien-bao 2 Buddha's teachings on the mark of 'turning the wheel of dharma' and 'entering Nirvana' In one sutra the Buddha says that the eye itself and what is seen are not tied together. This sutta is the Kotthita Sutta, signed SN 35,191 according to Thanissaro's translation, signed SN 35,232 according to two translations of Bodhi and Sujato, signed SN 35,228 according to the translation of Master Minh Chau (13). That is, the dhammas of the eyes and the seen (ears and what is heard ...) are nirvana in themselves, only attached to itself, because craving arises. The Buddha said, if the eye is binding (fetters) of what is seen, or vice versa ... there is no way of liberation. It is just like the black and white cow in the ox cart, bound by the yoke and the ropes, and so when the yoke and the rope (craving) are removed automatically the eyes, ears ... and what is seen, what is heard. .. where is liberation. That is, the key to liberation is still the mind. Therefore, the Buddha in many sutras clearly states that the key to liberation is: ... as in the Sutras SN 35.54: "knowing and seeing the eye is impermanent, fetters being removed ..." (knowing and seeing the eye as impermanent, the fetters are given up ...) ... as in the Sutras SN 35.55: "knowing and seeing the eye is anattā, fetters removed ..." (knowing and seeing the eye as not-self, the fetters are uprooted ...) There is one sutra, the Buddha taught that many parts of "memories and thoughts" will lead to attachment, and seeing like that must erase the memories, pluck out all thoughts. Until seeing and hearing without any akusala arising, when memories and thoughts do not draw us into attachment anymore, it is called mastery. It is here translated according to Sujaro's translation in Sutras SN 35.96 writes: "When a monk's eyes see what is seen, with unwholesome dhamma arises: memory and reciting many parts lead to attachment. This does not take care of them, but leaves them, cuts them off, annihilates them and erases them. They should understand: 'Your good dhammas are not degraded. Thus, the Buddha calls them not rotten'. " (similar to ears, nose, tongue, body, mind) (14) However, as mentioned above, when we know that the nature of mind is total insight, we can look into the emptiness of the mind mirror to see that the eye (ear ...) and what is seen (what is heard ...) has the nature of emptiness, and that is liberation. In the group of Early Chanting Sutras, when monks recite the first years of teaching the Buddha's teachings, there is the Sn Sutra 5.15 saying look at both the inside and the outside as No: "1119. [Buddha] O Mogharaja, always be awake and see the world as empty, with the view of the uprooted self, one will transcend death. The Lord of Death cannot see someone who has seen that. this world like that. " (15) Thereafter, Nagarjuna established the Second Noble Truth (Truth is the absolute reality, the Noble Truth is the relative reality) mainly based on the Buddha teachings of this early period. And Nagarjuna's very complex logic is also a way to uproot all delusions of afflictions to show the radically clear, lucid nature of Nirvana, that is, emptiness of self-liberation. Sutta 4.15 in the Group of Early Chanting Sutras records the Buddha's teaching that beings are truly still in Nirvana under the view of the Truth, regardless of the suffering of samsara in the Noble Truths, citing: “949. Let the past die, let alone what has not come, not be attached to what is present, you will live in peace and peace. " (16) That is, the liberated person lives in time, but the mind is still separated from time. That is, we are living in a time frame, having past, present, and future, but the Buddha taught the dharma to rest assured that we should leave all three times, with nothing to do with rupa-flavor. -the-dharma of too, present, future. And that is Nirvana right in this body of the five aggregates. The Buddha taught to rest in that Nirvana without any attachment to that time right in the body of the five aggregates of age and death. This place is similar to when the Buddha and the Arahants still have thoughts of birth, thoughts, and ceases, still talking, still making shelves, writing poems, still walking in the world of birth and death but not leaving the empty, precious Mind. He remained very quiet in Nirvana. According to Nagarjuna, these two worlds are not apart, just like the image appearing in the mirror nature, neither one nor two, neither copper nor singularity; similar to waves with water, waves are not water but waves are not water. That is also the meaning of Bat Nha. It is right where we walk and sit in the distance of all three times, present and future, that is when we use Nirvana, and that is the realm described by the Buddha in Sutras Ud 3.8: "Monks, there is something that does not arise, does not form, does not create, is not conditioned. Monks, if there is no which does not arise, does not form, does not create, is not conditioned. you will not be able to get out of what is born, what is made, what is created and what is conditioned.But because there is something that is not born, does not form, does not create, is not conditioned, so precious. You know there is a way out of the born, the formed, the created and the conditioned. " (17) In that unborn, non-forming, is a luminous mind, and dust is clinging from outside. This is polluted by the defilements from the outside. Ordinary people hear less, not as well as know that mind. Therefore, I say that the mind of ordinary people is less likely to hear, not to practice. "). And because dust comes in from the outside, you can practice to let the dust fall. Kinh AN 1.51 is also a point of debate of the sect. Many Theravada monks said this is not the Mind, but the radiant mind is achieved through cultivation. But the 14th Dalai Lama, in the 2018 book "Samsara, Nirvana, and Buddha Nature", the Th Library of Wisdom and Compassion publication, on page 291 states that this luminous quality of mind is Buddha Nature. ). Zen Zong took the same stance as the Dalai Lama, and often called it Self Nature. Therefore, the hymn of Master Hue Nang sounds exactly like the sutras just led (Sutta Ud 3.8, Sutras of 1.51), according to the Dharma Bao Dan, Master Duy Luc's translation: "Don't expect the pure self-nature, / Don't expect the self-nature that doesn't arise, / Don't expect the self-nature to be self-sufficient, / Don't expect the self-nature that doesn't move, / Don't expect the self-nature or birth all things! " (18) If the self-nature is pure, which does not arise, this enlightened person can immediately leave the greed and delusion without grinding bricks as an example (speaking in the language of the Zen masters). And that is a dharma taught by the Buddha in the Bahiya Sutras. After listening to the Buddha's teachings, Bahiya immediately attained Arhat: "In what is seen will be only that which is seen; in what is heard will be only what is heard; in what is perceived will be only what is perceived; in what is perceived will be only that which is known. ' Just practice, Bahiya. "When to you, Bahiya, in what is seen is only what is seen ... [rings to] ... in what is knowledge is only that which is knowledge, then Bahiya, you will not be 'with that.' Hey Bahiya, when you're not 'with that' then Bahiya, you won't be 'in there.' Hey Bahiya, when you are not 'in there,' then Bahiya, you will not be here, not there, nor in the middle. This, just like this, is the cessation of suffering. "(19) It should be noted that: this place, that place, the middle stage is also translated as past, future and present. Zen master Thich Phuoc Hau (1866-1949) left a poem, which can be seen as a version of the Bahiya: "The sutras are handed down eighty-four thousand / Studying neither lack nor residual / Up to now Forget all / Just remember a word like. " Phap-in-the-cho-ich-cho-to-face 4 Nirvana in Theravada Buddhism and Mahayana Buddhism Obviously, there are not many outstanding ones like the ancient virtues. Therefore, Zen Zong teaches through many means. The first is to teach reasoning to enlightenment. Teaching the simplest logic is to memorize and recite the Prajñā Sutras. Or recite the Vajra Sutra. In addition to these sutras, Zen masters often use the body teaching in everyday life, because language is only dependent. As soon as we use words or letters, it is often entangled in a smog of consciousness, so words are like fingers pointing to the moon. There is one way to practice looking at the Heart Essence: to look at the place where mindfulness first has ceased and the second thought has not yet arisen. It is at that place, looking at that place of unborn mindfulness, also known as the First Heart, which is the Initial Mind, or the Mind of Childhood, where the concept of mindfulness has not yet been formed. It can also be called mindless gazing. Looking like that is also looking at the unborn, or looking at the unknown, the Unkown, the unpredictable. Seeing for a while will be similar to that of the First Talk or Koan, that is to be mindful of the mind that does not know, and this mind is not a mind that is honing or a mind to be sharpened, because it is a quiet mind that has not yet manifested. in any taste-flavor-feeling-dharma. Monk Nguyen The Dang explains about this view through the article titled "Liberation lies between two thoughts" quoted as follows: “Between these two thoughts, the void there is no thought, there is no causal existence, there is no ego subject, there is no object at all. In the space between two thoughts there is no continuity of an ego or a being beyond me. The continuity of ego-clinging and dharma clinging was temporarily cut off. This is the state of no-self, no-self. This is the state of emptiness, which in consciousness is called emptiness. It is the door that opens into the space of liberation. " (20) It is when looking at the first thought that has ceased and the postpartum thought is pure awareness, without any effort, because all the effort lost that moment vision. When you look like that, all the arousing and delusion that arises will naturally disappear into the magical sky of mind. That is the place of tranquility, where there is no word to speak, the utter emptiness of emptiness and awareness. Between the two thoughts is always the original mind. You will see that this place is also a passing away consciousness, also a consciousness that does not dwell anywhere; right here, leaving both Huu and Vo, is neither Vo Tam nor Huu Tam. And it is the empty place of greed and ignorance. Only in this vision can the nature of attachment and ignorance is emptiness, also Nirvana. It is only in this view that the Sutras of Amitabha are understood: beyond the three states in one thought.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.25/3/2021.