Uproot and Let go.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

 

There are a number of sutras given by the Buddha and called it brief teachings, in order to teach some monks when the gentleman states that his age is high, now a brief Dharma teaching is needed to retreat to a corner of the forest. emergency action.
Among them is  the Bahiya Sutta , which teaches that "in seeing is only what is seen, in hearing is only what is heard ..." This Dharma in Vietnamese Zen poetry is, forgetting all the dharma and seeing only one word on the head " as "...
Or as in  Beijing Khemaka Buddha taught exactly the Diamond Sutra is" satisfied no basis universe ... not the mind to nowhere ... "
Or as  Beijing Kalaka Sutta , teach formulated seen, and Buddha says It is the teaching of the ultimate "As" dharma, which is not higher.
Or like  the Sutta Cetana Sutta, teach not to build up ideas.
Today, this article will examine the teaching: to uproot and let go of all materialities, feelings, thoughts, actions, and consciousness - that is to uproot and let go of the whole internal and external world that we identify and approach. But do not think this is a form of nihilism, an interpretation that the Buddha himself rejected. and because the word No by the Buddha declared completely separated from the two poles yes and no.
Similarly, in the concise methodologies mentioned above, it does not mean the abolition of knowledge or the eradication, simply to live with the mind when the mindfulness is not initiated, when the perception is not established, when it is not see a method to stay or be headless. Speaking in the old Zen masters, when hearing is just hearing, when seeing is just seeing, what is the mind? Or just heartless? Or is the mind primitive? Say anything will not win, because through many suttas with many approaches, we see the language does not state correctly. Only know, the Buddha was wonderful, supreme, rare.
Sutta is about to say this place, probably teaching the monks who have studied for many years, because the precepts are the indispensable path to liberation. In the tradition, meditation is to be mindful, to be mindful and to guard the senses - but in this sutta, not teaching the mind, not teaching the mind, not protecting the apartments, simply teaching root and let go of [all manifestations of body and mind], and the Buddha made it clear that this is a brief teaching.
It should also be noted that, Zen masters taught all the dharma (ko: Depending on the past) are still wary that letting go without thinking is No, seeing knows but not thinking Yes ...
In the book " Treasure House Meditation"The Zen Master Van Thu, a Vietnamese translation of translators Dinh Hue, where" Chapter 6: School directors should receive as they really "have recorded teachings let go of all the French, from the teacher Ms. Zhang:
" You before end the conditions, all things, all the good deeds with unwholesome, the world came into the world, don't remember, don't have to think, let go of the body and mind let it be free, the heart like wood no longer stool In particular, the mind does not rise, the mind is not empty, the sun will show itself. Just put away all the predestined greed, hatred, hatred, pure attachment, for the five desires, the bowl is not moving, there is no seeing, hearing, or, being bound, not being anesthetized by the scenes mistakenly full of magical powers, that is the deliverer ... ”(1)
In the work "Tham Thien Pho Thuyet" by Lai Qua Zen Master, the Vietnamese translation of Zen Master Thich Duy Luc, where "Chapter 10. The Six Paths of Difficulty Photography" writes about the teaching of letting go of all listening or knowing, please quote :
"The ultimate is for eyes, ears, nose, tongue, body and mind." Why is the scope of the six sense-bases above this body itself difficult to say? He wants to photograph, we want to let go. Because of that? Because photography to keep it closed is a big deal. Not equal to that of having generals, letting go of seeing, hearing sound, then letting go of listening, the other four bases are the same. The first practice forget forgetting to hear, next to the body and mind, not only the six bases, the ceiling is let go, but the consciousness follows. It is common to see that the head of Tống head and body, limbs are hard like a dead tree, walking like a wooden person, sitting like Mr. Dia, this is not good, but compared to the lecherous people, it is better than many times. Thus, it is not just closed eyes do not glance, but inside is still active, when the pupils suddenly looked immediately pulled by the general; ears though not listening, whenever the head immediately shook his voice was recorded.
 Genuine photography such as: A room with six windows around, burning a lamp, then light from the six doors out. If you want to remove a door, use a burlap to cover a door that darkens itself. Use an eye mask to keep eyes out. Want to remove the second door, also use cloth cover, cloth cover ie keep the ears from hearing outside. The same with the other four doors. Practices like temporary photography is okay, but not yet happy (cut enlightenment). The practice of Zen Zong does not need to close six windows, first remove the lamp in the middle of the room, then remove the whole room, not only the six doors, the six empty ceiling, the six continents also separate themselves. Actually there is no need to remove, lights and rooms are gone. Try asking: "Hu fox (sense of discrimination) now has no place to hide the body?". So the way of Zen Buddhism first uses the ritual of serving the mind,
The following is the English translation of the Saṃyuktāgama 17 Sutta of Bhikkhu Bodhi. The characters in parentheses () are taken by Nguyen Giac to clarify meaning.
17. Discourse on Not Belonging to Oneself
Thus have I heard. At one time the Buddha was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. A certain monk rose from his seat, bared his right shoulder and with palms together said to the Buddha:
“It would be well if the Blessed One would teach me the essentials of the Dharma in brief. On having heard the Dharma I shall alone and in a quiet place reflect on it with energy. Being established in it without negligence I shall reflect on that for whose sake a clansman’s son goes forth, shaving off beard and hair and putting Dharma robes on the body, out of faith going forth from the home to homelessness for the unsurpassed supreme holy life, realizing here and now that ‘birth for me has been eradicated, the holy life has been established, what had to be done has been done, I myself know that there will be no receiving of further existence.’”
Kinh Saṃyuktāgama 17: Kinh về không thuộc về chính mình
Like this I hear. At one time, the Buddha was in Xa Ve, in the Jeta forest, the garden of Loneliness. A monk stood up from his seat, bare his right shoulder, folded his hands, the Buddha:
"I would like to invite the Buddha to teach me the essence of the Dharma briefly. When listening to the Dharma is complete, you will find the place of silence, alone, practicing this dharma enthusiastically. I will practice this diligently, I will think that because of that dharma, the son of a renunciant, shave his hair, wear a forensic, with the faith of leaving home to live a homeless life for the supreme holiness, realizing here and now that "birth has ended with me, the holy life has been established, what has to be done is done, I know for myself that there will be no more rebirth."
At that time the Blessed One said to that monk: “It is well, it is well, that you speak like this: ‘Blessed One, teach me the essentials of the Dharma in brief. On having been taught the Dharma herein in brief and fully understood its meaning, I shall alone and in a quiet place reflect on it with energy. Being established in it without negligence … up to … knowing myself that there will be no receiving of further existence.’ Are you speaking like this?” The monk said to the Buddha: “It is like this, Blessed One.”
At that time, the Buddha said to the monk: "Very good, very good, when you say this, 'White Buddha, teach me the essence of the Dharma briefly. When the teaching of the Dharma is brief, and fully understood, I will return to solitude in this quiet, diligent practice. Establishing [itself] in that dharma does not subside ... until ... knowing that it will not be reborn again. ' You said that, didn't you? "The monk said to the Buddha:" White Buddha, that's true. "
The Buddha said to the monk:" Listen, listen and pay careful attention to what I will tell you. Monk, whatever things do not belong to you, they should quickly be eradicated and relinquished. Having eradicated those things will be for your benefit and welfare, for your peace for a long time. ”Then the monk said to the Buddha:“ I understood, Blessed One, I understood Well Gone One! ”
The Buddha said to the monk: "Listen, listen and pay attention to what the teacher will tell you. Bhikkhus, whatever is not yours, they should quickly be uprooted and let go. Stemming those things will benefit you and make you happy, give you lasting peace. "Then the monk said to the Buddha:" White Buddha, I understand, I understand Tathagata! "
The Buddha said to the monk: “How do you understand in full the meaning of the teaching I herein spoke in brief?” The monk said to the Buddha: “Blessed One, bodily form does not belong to me, it should quickly be eradicated and relinquished. Feeling … perception … formations … consciousness does not belong to me, it should quickly be eradicated and relinquished. This will be for my benefit and welfare, for my peace for a long time. Blessed One, I thus understand in full the meaning of the teaching herein spoken in brief.”
The Buddha said to the monk: "How do you understand the full meaning of the brief teaching I just said?" The monk said to the Buddha: "White Buddha, body and body does not belong to you, you need to be quickly uprooted and let go. Feeling (similarly, taking root and letting go with sensation) ... thinking (similarly, taking root and letting go with the perception of rupa, stick, flavor, taste ...) ... onions (like, rooted and abandoned with onions, is when the mind arises to choose, evaluates after the knowledge has established with the thought) ... consciousness (consciousness arises when the 6 doors meet 6 ceilings) does not belong to you, need quickly rooted and let go. That will benefit and happy for you, for your long-term peace. White Buddha, I have understood the full meaning of such a brief and doctrinal teaching. "
The Buddha said to the monk: “It is well, it is well, monk, that you understand in full the meaning of the teaching I herein spoke in brief. Why is that? Bodily form does not belong to you, it should quickly be eradicated and relinquished. In the same way feeling … perception … formations … consciousness does not belong to you, it should quickly be eradicated and relinquished. Having eradicated and relinquished it will be for your benefit and welfare, for your peace for a long time.
The Buddha said to the monk: "Very good, very good, monk, that I fully understood the meaning of your teaching in short. Why is that? The form of the body does not belong to you, it needs to be rooted quickly and let go. Similarly, feeling ... thought ... action ... does not belong to you, it needs to be rooted and abandoned quickly. Stemming and letting go of it will be a benefit and happiness for you, for a long-term peace.
Then, on hearing what the Buddha had said, the mind of that monk was greatly delighted. He paid homage to the Buddha and withdrew. Practising alone in a quiet place with diligence he was established in being without negligence. Having practiced with diligence and being established in being without negligence he was able to reflect on that for the sake of what a clansman’s son goes forth, shaving off beard and hair and putting Dharma robes on the body, out of right faith going forth to homelessness … up to … he himself knew that there will be no receiving of further existence.’ Then that monk became an arahant, attaining liberation of the mind. (3)
Then, when the Buddha finished speaking, the monk's mind was very happy. The monk bowed to the Buddha and retreated. Practicing solitude in a deserted place, with diligence, the monk established in this law is not lazy. Practicing with diligence, and settling in this method without being late, the monk contemplated what the son of the renunciant family, shaved his hair, wore a forensic, trusted to lead a homeless life ... until ... it was this monk who knew he would no longer receive the latter. ' Then, that monk became an Arhat, attained enlightenment. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VETNAMESE BUDDHIST ORDER=GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.9/11/2019.