Meaning of "No" according .VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. TUsually Buddhism is considered the Sac Khong Khong religion, especially in Vietnam, the word Sac-No becomes the first word of the mouth to describe Buddhism. Not only that, the proverbs, poems of Zen masters, writers and poets also use the word "form, no emptiness" to refer to Buddhism. Therefore, in order to avoid misunderstandings about the definition of Buddhism, in order to better understand how the word Mu - ie Sunnata - was explained and conceived by the Buddha, we would like to present the following "The meaning of the word "No" Theravada Buddhism", based on the two Pali Sutras Cùlasunnatasuttam (Small Khong Sutra, Central Part 3, No. 121, page 252) and the Mahāsunnatasuttam Sutta (Great Khong Sutra, Central Part III, No. 122, page 260), obtained two text sutras. Chinese equivalent -- Tieu Khong Kinh, Trung A Ham, No. 190, Dai I, 736c; and Dai Khong Kinh, Trung A Ham, No. 191, In the Pali Sutra, the Buddha confirmed that by staying "Mu" he had stayed a lot, and he preached this sutra to encourage the bhikkhu to practice "emptiness" in a true and non-perverse way. . Whatever abode a bhikkhu resides in, what is in that abode does not exist, the time to contemplate is nonexistent. But what is in that residence is real, the time to contemplate is real. In any meditation that can be attained, what is not there, the time to contemplate is not there, but what the Zen attainments have, the time to contemplate is real. As a bhikkhu goes to stay at a vihara in a village where "there are no elephants, oxen, horses, and mares, no gold and silver, no gathering of men and women," then he should contemplate these things as are not. But there is something that is not, is the presence of the Sangha in the vihara, when you have to contemplate the Sangha to be there, to be more specific, the village thought there was no but thought it was. Now he left the vihara in the village and went to the forest to practice alone. In the forest there are no villages, there are no bhikkhus, so a bhikkhu does not give thought to thoughts and thoughts, but he is in the forest, the forest is real. If he is mindful of thoughts, he is wise. In wisdom, the afflictions caused by conditioned perception, by conditioned perception do not exist, but the afflictions caused by conditioned perception are indeed present here. What is not present, he considers non-existent. Whatever is present, he considers it to be real. Such practice is called "emptiness" practice. Having passed through the attainments of the Formless Realm, he does not pay attention to the base of nothingness, does not pay attention to the base of neither-perception-nor-non-perception, he only notices the unification of the formless mind concentration. That is, this position is able to achieve concentration by using an object that has no sign, so it is called "no sign of mind concentration". The bhikkhu contemplating this formless concentration of mind is conditioned, created by the mind, thus being impermanent, subject to cessation. By contemplating like this, he is liberated from the taint of sensuality, the taint of existence, and the taint of ignorance. Thus he understood: "The afflictions caused by the lust-canor of ... , nose, tongue, body, mind) predestined life, condition with this body. In other words, when a bhikkhu realizes the fruit of liberation, he understands that the cankers of sensuality, the taint of existence, and the taint of ignorance do not exist, have been eradicated. But he still has the body, six conditioned to life. Therefore, for him, "there is only this one which is not emptiness, i.e. the six life-conditions, conditions for this body. And what is not here, he regards that as non-existent. with the rest here, he knows that there is, that this is. This is for him as such, is real, is not crazy, the realization is "emptiness" completely pure. Thus with the above passage, for a monk to practice, depending on where he lives, or in a village, or in a forest, or cultivates in crowds, or cultivates alone, what is not available in that residence, the bhikkhu. shop is not. As for what is in that residence, time is real. As for the attainment of meditation, such as when attaining the fruit of Nirvana, at that time, he understands that the gonorrhea is or is not there, because it has been eliminated, but because there is still a residual friend, a six-year-old body, a predestined life, That era is still real. Once the body exists, there are times when there are afflictions caused by that body, so there is a body, there is old age, sickness, and death. But because this one is liberated, there is no sorrow, pain, grief, even though the body is sick, old, or dead. Thus, this sutra defines the word Mu, depending on the location, depending on the attainment of Zen, what is truly without time to contemplate is not there. As for what is really there, time is really there. The Dai Khong Sutra deals with the meaning of the word Mu more broadly. The Buddha affirms that a bhikkhu who enjoys joy in his assembly, in his assembly, delights in assemblies, then he does not shine in this Dhamma and discipline, has no attainment according to his desire for detachment. bliss, solitary bliss, peaceful bliss, right enlightenment, no attainment of the four form-sphere jhānas and the four immaterial jhānas, no attainment of the four paths and four fruits. Then the Buddha recounted his personal experience, thanks to abiding in "internal emptiness", so even though he had to contact bhikkhus, bhikkhunis, male laypeople, female laywomen, kings, ministers of non-Buddhists, disciples As a martyr, his mind was oriented toward seclusion, seclusion, seclusion, cessation of the dharmas that caused the defilements to arise, using only words of pure encouragement to everyone he came into contact with. Thus, the Buddha abides in space, not being contaminated by the world. Then the Buddha advised the bhikkhus to abide in "internal emptiness", "outside emptiness" and "immovable", and before such abiding, it is necessary to calm the mind, that is, to practice the first meditation until the fourth. . After realizing the four jhānas, the bhikkhu practices abiding in internal emptiness, external emptiness, internal emptiness, and abiding motionless. If when staying, the mind is not happy, excited, then practice for the mind to be very happy and enjoyable while dwelling in inner emptiness, outer emptiness, inner emptiness, no motion. The bhikkhu, while dwelling in this way, should be careful not to allow greed, grief, and unwholesome states to arise. If he did speak, he would not talk about lowly, lowly, and ordinary matters, only talking about boring words, the cessation of greed and greed, peace and victory, and the enlightenment of Nirvana. If there is thinking, thinking about something, don't think about it, think about it, thinking about it, thinking about it, thinking about it, harming it, or thinking about it; but only contemplating, contemplating on the goal of separation from desire, without aversion, without harm, with thoughts that lead to disenchantment, dispassion, cessation, peace, victory, and Nirvana enlightenment. With regard to the five cultivated sensual pleasures, i.e., beauty, sound or fragrance, sweetness, and sweetness of touch, a bhikkhu must be aware of whether he has craving for those five sensuous desires or not, if he has time to take care of it. destroy that craving, make those five cravings nonexistent. With respect to the five aggregates of clinging to form, feeling, perception, formations, and consciousness, when he depends on these five aggregates of clinging, their arising and their cessation, a bhikkhu should inquire into what conceit (asminmāno) he has towards him. with the five aggregates or not, if so, then we have to worry about getting rid of that conceit. Thus is called a bhikkhu who is mindful of internal emptiness, external space, internal and external emptiness, and his mind is unmoving, and thus a bhikkhu gradually approaches enlightenment and liberation through dwelling in emptiness. In summary, the Dai Khong Sutra considers inner-emptiness, external-emptiness, internal-outside-emptiness, and immobility as the dharma door for a monk to practice so that while walking, standing, sitting, and lying down, he does not allow greed, grief, and unwholesome dharmas to run into his mind. just talk, think only what leads to Nibbāna enlightenment. As for the five fostering of sensual pleasures, the complete abandonment of craving, and for the five aggregates of clinging, the rooting of ego-view, ego-view, and conceit. With the above two sutras, the meaning of the word No according to the original Buddhism presented is also quite clear and thorough. To conclude, we would like to add, in the original sutras, when we speak of the three seals, we only say that there are three impermanence (anicca), suffering (dukkha) and not-self (anatta), not considering emptiness (sunnatà) as is the fourth seal.END=NAMO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.11/6/2021.