MASTER SHEN-LONG | Explanation of the Title: Prajna Paramita Heart Sutra, Part 3
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Explanation of the Title: Prajna Paramita Heart Sutra, Part 3

Explanation of the Title: Prajna Paramita Heart Sutra, Part 3

[Series of Master Shen-Long expounding on Explanation of the Title: Prajna Paramita Heart Sutra]

(Last week we ended with, “Where is the answer? Eventually, I realized that the solution is within me.”)

 

We were born exactly in a daze, knowing nothing; everyone is the same. Who from here is not confused.

Is there anyone who can recall one’s previous life, not merely just one, two, or three prior lives, several hundred thousand lives up to infinite lives; are there any?  Yes, there are some but very few.

This life, I ran into someone who could recall his previous lives up to three, four, or five lives and it was quite remarkable. These saintly men with enlightenment attributes mentioned in Buddhist Sutras, I have encountered one but they would not expose themselves to you.

Why then do I say that I have met with one? Because you could feel a kind of serene energy from his pure body and pure mind. You then knew he was not an ordinary person. What is the stage of his enlightenment level, or the transformation body of which Bodhisattva, this I am not certain. Returning to the subject, if the mind is composed to a certain extent, then one would know.

Composure of the mind, that is wisdom.

People often talk about “moral precepts, composing the mind and wisdom”; “moral precepts” is a theory and principle. With regards to “moral precepts”, people should not over think it; it is the theory and principle of our life itself.

What is the theory? The fundamental essence of life is pure without defilement.

What is the principle?

A person shall not engage in any harmful deeds and pursue all good conduct.

This comes out naturally; it is not taught by Buddha Bodhisattvas. Just as the “Ten Commandments” of Catholicism are very strict. The “Ten Commandments” are like the “ten wholesomeness” of Buddhism school. “Ten wholesomeness” are difficult to abide by.  But people do not know this is the original pure essence of ours. It is because we have been living life after life in a confused state for too long. Returning to our pure essence is prohibitively difficult than going to the outer space primarily due to this.

Then how does one achieve the state of not engaging in harmful deeds and pursue benevolent conduct? Because we have the theory that when the body and mind is purified without defilement, one will not have these phenomena; one does not have discrimination, attachment and delusional thoughts daily.

Therefore, what is the sphere of Prajna (wisdom)? In a nutshell, it is without discrimination, attachment and delusional thoughts.

We do not need to care whether the phonetic transcription is right or not, or to follow the evolution of the written word; there is no need so long as we comprehend the theory. In this society, if you know your delusional thoughts are getting less, your afflictions will be less. When your attachment gets less, your encountering destiny will change. When your discrimination reduces, your body and mind will then be purified of defiling illusion and will naturally have a kind of inner delight. This delightfulness in Buddhist terminology is referred to as the “pleasing of hearing the teaching” or frankly, it is pleasing without seeking any gain.

The pleasing of “without seeking any gain” appears how? It is not visible to others, only you know yourself.

As for “knowing yourself”, although you do the same stuff as others externally, behave with afflictions, have habits of “greed, resentment, ignorance, arrogance”, and initiate afflictions from “greedy, resentment, ignorance” with actions that cause future karmic-retribution; however, one can be busy externally, but none harbors in one’s mind. Precisely, phenomena exists but is absent in mind.

For example, in the story of the Jin-Shan Living Buddha he employs Prajna wisdom. He lived in the same society with us, eating the same three meals a day, behaving the same way on the outside with habits of “greed, hatred, ignorance and arrogance”; but strangely on the inside, he is without any fluctuation – the mind is without wave motions. He does not take things as real to discriminate, attach or have delusional thoughts; instead, he uses the phenomena of together with everyone to help all sentient beings.

In fact, his demonstration can be achieved by everyone; we simply do not have this kind of enlightenment education from childhood.

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

 

(一)     無住和四智

(上星期講到:答案在那裡?最後才知道,原來答案在自己。)

我們出生就是迷迷糊糊來的,什麼都不知道,每人都一樣。那個人不是糊裡糊塗來的!

有沒有人是記得前生,不僅前生、一生、兩生、三生,甚至幾百萬世、無量世,有沒有?少有;有的,少。

我這生遇到過可以記三生、四生、五生,了不起了。像《佛經》裡講這些證果的聖人,這一生遇過,但他不會告訴你的。

我為什麼說我遇到?你可以感受到他身心清淨,那種安祥的磁場;感受到,就曉得他不是普通人。至於他是什麼品位, 是那位菩薩再來, 這個不知道。話說回來,如果自己心定到某個程度,就知道。

「定」,就是智慧。

我們常聽人講「戒、定、慧」;「戒」是原理、原則而已。「戒」,各位不要把它看成不得了,不是,它是我們原來生命當中的原理、原則。

原理是什麼?生命本體清淨沒有汚染。

原則是什麼?諸惡莫作,眾善奉行。

這是自然的,不是佛菩薩教我們一定要這樣。就像天主教「十誡」,多嚴。十誡,就像佛家講的「十善業道」。「十善業」能守,太難了。可是他不知道,這是我們原來清淨的本體。因為生生世世迷太久了,迷的太久以後,覺得回到清淨本體比登天還難,主要是這個。

那他怎麼「諸惡莫作,眾善奉行」?因為原理有了,身心清淨,一塵不染,他就沒有這些現象;不會每天有分別、有執著、有妄想。

所以「般若」的境界是什麼?簡而言之,沒有分別、執著、妄想,這就是「般若」。

我們不必去管音譯的對不對,或者是說文字的演變,不需要,只要了解原理。在這個社會,如果你知道你的妄想越來越少,你的煩惱就少。你的執著愈來愈少了,你這遭遇的命運就改變。你的分別少了,你的身心就清淨,自然有一種愉快。這種愉快,佛家的術語講叫「法喜」,如果把它翻成白話,是無求的喜悅。

「法」是沒有分別,喜就是喜悅。

無求的喜悅是什麼樣子? 別人看不見的,你心裡自己知道。

至於說心裡知道,雖然外面做事跟大家完全一樣,也有煩惱,也有「貪、瞋、痴、慢」,也有「造業、起惑」,都有;可是他有事無心,就是有這個現象,但心裡沒有。

舉個例:大家都聽過金山活佛,今天有本書我跟淨宗結緣- 《金山活佛》,大家有機會可以看看。他就是用「般若」用智慧,一樣是在這社會跟大家同住在一起,同樣是三餐飯,同樣有「貪、瞋、痴、慢」;可是奇怪他沒有波動- 內心沒有振動。他不把這事情當真,去分別、去執著、去妄想;他反而用跟大家同在一起的現象,來幫助眾生。

其實他的表現、示現是我們人人都做得到,只是從小沒有這覺悟教育。

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