MASTER SHEN-LONG | Explanation of the Title: Prajna Paramita Heart Sutra, Part 23
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Explanation of the Title: Prajna Paramita Heart Sutra, Part 23

Explanation of the Title: Prajna Paramita Heart Sutra, Part 23

(Last week we ended with, “After you have these kind of concepts, then your “eyes, ears, nose, tongue, body and mind” will match accordingly. The eyes see, it will become “sight”. The ears hear, it will become “sound”. The nose “smells”, it becomes scent. The tongues “taste” flavor. The body feels “touch”. The mind has “thought” as the abstract notion. If you do the analysis this way, everything becomes clear.”)

 

The doctrine of The Hundred Division of All Mental Qualities and Their Agent mentions “the dharma of material existence”, “the dharma of non-correspondence to mental and material existence”, “the dharma of the mind”, and many more. The Discourse on the Stages of Yogic Practice (Yogacarabhumi Sastra) by Mi-Le Bodhisattva (Maitreya) provides more discussion, if people have interest one should read about it. The Discourse on the Stages of Yogic Practice (Yogacarabhumi Sastra) states clearly:

People originate from where?

How do people begin reincarnation?

How can you become Buddha?

How can one cultivate and comprehend the ultimate essence of the truth?

Today our talk is the most basic:

Why do we have difficulty to use our inherent wisdom?

What is the reason? It is due to this one thought of the unenlightened condition.

I have explained so much, I want to elaborate precisely this important point.

Today’s explanation about the Prajnaparamita Sutra is in the hopes that everyone can use Prajna (wisdom). We need to be very clear with how to use Prajna in our daily life.

What is the phenomenon of supreme wisdom? It talks the Dharma Body.

Therefore, if you can recover your Dharma Body, the identical meaning of recovering the Dharma Body is becoming Buddha. Buddha is enlightenment; becoming enlightenment is recovering the Dharma Body. This Body is omnipresence; although it is omnipresence, however strangely, it does not hinder all places. Currently, this Dharma Body is right here which penetrates through all materiality and spirituality and is no hinder to us. Precisely as we speak of phenomena in the spiritual world which exists no hinder to us; when we walk across and penetrate their body and mind, it does not exist any obstruction.

But if we bump ourselves against the wall, then it would not work. If we carry our body to bump the wall, it has feelings and senses pain; there is mental reaction to it, no, it does not work.

Why? It is the attachment.

There is a saying, a genuinely enlightened one without attachment can walk through walls; but why he does not demonstrate to you?

No, he cannot. He must be normal like everyone else. Otherwise, he becomes too different and can no longer advise people step by step to do cultivation to reach his level. When there is a large disparity, a person; 1. Initiates curiosity, 2. the mind rises with discrimination, and 3. the mind starts with delusional thoughts. In that case, they will feel contrary that this teaching is too difficult and too hard to learn.

A practitioner has just mentioned that the “Diamond Vehicle” of Tibetan Buddhism (Vajrayana) is hard to study which is a misconception. In fact, all the religious sects are the same and the methods to enlightenment are all equal.

Since we all have the Dharma Body, how to recover it? Use Prajna.

Therefore, we need to recover our Prajna function, this is the importance.

First, you must exercise to compose your mind.

Last time I mentioned how to compose the mind during mind activation with thought arousal in your daily routine life. It does not need to exercise every day. For some people who are not that busy or are not heavily burdened with work, then you should exercise either sitting quietly at home, study the Buddhist scriptures, worship Buddha and chant Amitabha, follow the cultivation practices of Tibetan-Buddhism, or chant mantras; all these exercises are good.

But, what is the purpose? It is to attain an internal state of imperturbability, exempt from all external sensations.

What is an internal state of imperturbability? Your mind is unmoved by any manifested phenomena.

You can still be very sociable with friends and enjoy laughter, but your inner mind does not have any impressions of happening; exactly it is attending all matters without the mind bound to it. Every day you are “busy at trivial matters, and while you are busy handling everything, there is no matter being registered in the mind”. Remember this, being busy the mind must be without registering matter, and without matter to handle you can also be busy. “Busy at trivial matters” is precisely the game played in the life of the human world. “Being busy handling everything, but no matter is registered in the mind” displays your pure self-nature without defilement. You must be able to understand this.

How to practice when you activate the mind with thought arousal?

All phenomena originate from your thinking; without thinking then everything will be alright. For example, people living in this world all wants to survive, you think:

First, to survive one needs to make money, because without money one cannot live.

Second, to survive one needs a guarantee for living.

If using Prajna wisdom to see survival, how to see this? All of you think about it, it is the same.

We have the same three meals a day to support the five vital organs in our bodies, we go to work the same, to contact with people of this society the same.

You use what kind of mentality? In the first place, you should understand the rule to follow the chain of cause and effect to receive karma-result as the consequences of one’s action. As a man, he reaps what he sows.

>>Click here to read the full series of Master Shen-Long expounding on Explanation of the Title: Prajna Paramita Heart Sutra

 

心經     卷(二)   法、化、報三身  

(上星期講到: 你有這麼個觀念後,「眼、耳、鼻、舌、身、意」就對上了。 眼,遇之成色。耳,聞之成聲。鼻,嗅是聞香。舌,嚐味。身,是觸。意念,是法。你這樣把它分析,清清楚楚。)

 

尤其《百法明門》裡面講的「色法、不相應行法、心法」,太多了。彌勒菩薩《唯識論》裡面講的很多,你真有興趣,可以去看看。《唯識論》裡面講的清清楚楚:

人怎麼來的? 人怎麼輪迴的? 你怎樣成佛? 怎樣才能修證?

我們今天講的是最基本的:

就是為什麼我們與生俱來的智慧沒有辦法拿出來用?

什麼原因?就是一念無明。

剛剛講的這麼多,我要闡述的就是這個重點。

今天講《般若經》,希望各位會用「般若」。這是我們必須要弄得很清楚,「般若」怎麼在日常生活用它。

最高級的智慧現象是什麼?就是講的「法身」。

如果你能恢復「法身」,恢復法身的同名的意思是「成佛」。「佛」是覺,成覺就叫作恢復法身。這個身,剛剛講過它遍一切處;可是遍一切處,奇怪,它不妨礙一切處。現在這個法身就在這裡,穿透一切物質精神,我們沒有妨礙。就像講「靈界的現象」跟我們沒有妨礙,我們走過去穿透它的身心,它沒有妨礙。

但是我們要撞牆壁,不行。我們帶個身體一撞,有痛覺、有感覺;有精神上的反應,不行。

為什麼?執著。

講真正覺悟的人,沒有執著,走就過去了;可是他為什麼不顯給你看?不能,他要跟大家一樣,不然太特殊了,不能夠勸大家一步一步的修行,到達他這個地步。因為差別懸殊,人就(一)起好奇心。(二) 起分別心。(三) 起妄想心。那反而更讓他覺得這個「法」很難、很難學。

就像剛剛有位同修講密教「金剛乘」,很難學。就誤會了。其實宗派是一樣,法門其實是平等的。

既然我們都有法身,我們怎麼恢復「法身」?用般若

所以要恢復「般若」的功用,這個重要!

第一你要練習把你的心,「定」下來。

我上次講怎麼「定」在日常生活起心、動念中。不需要每一天做功課。在座各位,可能大部分是閒人,就是工作不是很多,不是那麼忙;可以每天在家靜坐,或是看看經典,或是拜佛、念佛,或是修密、念咒,都可以。

可是目的是什麼?是得定。

「定」是什麼?就是心不為境界所轉。

一樣跟大家嘻嘻哈哈,心裡面沒有事;就是無心有事。每天「無事忙,是忙無事」。記住,忙要無事,無事也可以忙。無事忙就是「遊戲人間」。「忙無事」是自性清淨沒有汚染。你要能體會這個。

在起心、動念修的時候,怎麼修?

一切法都是想出來的,你不想就沒事。我們舉個世俗的例子,人活在世間都要生存,你想:第一要生,要生財,你沒有財不能活。第二要存,保命。

如果用「般若智慧」看生存怎麼看?

各位想一想,一樣。

我們一樣三餐要吃飯,要祭五臟廟,一樣去工作,一樣要在社會上跟眾生打交道。

你用什麼心理?首先你要懂「因緣果報」。

>>Click here to read the full series of Master Shen-Long expounding on Explanation of the Title: Prajna Paramita Heart Sutra