MASTER SHEN-LONG | Explanation of the Title: Prajna Paramita Heart Sutra, Part 37
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Explanation of the Title: Prajna Paramita Heart Sutra, Part 37

Explanation of the Title: Prajna Paramita Heart Sutra, Part 37

(Last week we ended with, “What kind of functions exists in the materialistic world? There manifests five phenomena: “ground-earth, water, fire, wind and space”. These phenomena, as we often talk about the four elements of “people, matters, places and objects”, are only one tiny droplet within our Buddha-nature Prajna.”)

 

We have often talked about the whole cosmos is limitless and boundless, just like our Milky Way Galaxy is one-unit world there are 100 billion galaxies like the Milky Way. The Buddha has mirror-like clarity to arising thoughts in all living being’s mind within the cosmos. Buddha is the enlightened one, mirror-like clarity is a droplet function within Prajna wisdom of the Buddha-nature.

We just explained: why after becoming enlightened, you can see the mountains, rivers and the earth clearly, be able to see the origin of all objects and the origination of spirits clearly, see the spirituality and materiality thoroughly, and even more to see non-spiritual and non-materialistic?

Why it is after you see thoroughly and can know all about these?

It is the function of Prajna. Everyone has this function. We are currently deluded; captivated by the materialism of this society, captivated by the spirituality system as comprised of ideas, the way of thinking, the way of assessing something, interpreting something, saying and doing something; being deluded by all of this and unable to transcend it. Because we live in the third dimensional space, requesting yourself to elevate to the fourth dimensional space, you would feel uncomfortable and unable to enter. Descending to the second dimensional space, we could not enter as well. Sometimes, when others refer to some occurrences within some dimensional spaces, when you are there you do not know anything at all.

Why? You are confined.

What thing confines you? Your attachments confine you.

This kind of phenomena is the 1/10,000,000th called “delusion”. This type of delusion, if you do not practice cultivation and do not have intention to recover your pure essence, this kind of delusion will continue onward.

What is delusion? It is having a dream of the six realms of reincarnation. It is good for a while or bad for a while. Living through the phenomena of “birth, aging, illness and death” with an unsettled state of mind.

Where do these dreams originate from? I have mentioned this in the previous chapter:

One thought of the unenlightened condition arises three extremely fine conceptions; and the object perceived which serves as the affinity occasion to manifest six common concepts.

It is precisely a sudden stimulus of thought.  Today, if you recover the effectiveness of Prajna, you will not have thought movement. You will not wonder at strange sights, have clear vision without leaving any traces and impressions registered in mind. Thus, speaking from our essence, it is the state of tranquility and constantly having omniscient penetrative ability, and when functioning with the omniscient penetrative ability, one maintains the state of eternal peace.

Everyone should think carefully about this. The state of tranquility and constantly having omniscient penetrative ability are the essence of Prajna. For example, when your mind has purified of defiling illusion, even for an instant, or a few seconds or one minute, you will feel as though it is a relief. In addition, this kind of relief is a wonderful feeling.

In the school of Dhyana (Zen) Buddhism, sitting in meditation will achieve a slight peacefulness in mind. “Slight” means not to think too seriously regarding any matter and your attachments are less heavy. “Peacefulness” means to be at rest. Once you have attained some undisturbed peace, your body and mind will become less interested in “fame, benefit, food, material greed and sleep” which are the five phenomena.  “Fame”, you will no longer chase. “Benefit”, you will demand less. “Food”, you will not eat much. “Material greed”, you will reduce your attachment to materialistic phenomena. “Sleep” is a condition of being foggy, and you will sleep less and not be as drowsy as before in that way.

After obtaining slight peacefulness, it means your mind is slowly getting purified. Then moving onwards, you will begin to eat much less, sleep much less or not sleep at all sometimes. Your habit of chasing fame and focusing on gaining benefit will be gone, which means you are gradually recovering your normality. The moment you recover normality, it starts a function which is the “omniscient penetrative ability”, like a camera taking a photograph with the same penetrative ability on all materiality. To be omniscient is further in-depth and is called Prajna.

I have just made such an example; rambling on to explain this much, precisely to emphasize the function of Prajna needed to be applied during daily life. If this function cannot be used in your daily routines, then it is of no use and it becomes an idle theory. Like a child’s game of playing house, an idle theory is not enough to be an analogy. This needs to be a personal experiential entry into the Buddha truth by yourself. Therefore, the Buddhist school’s system of cultivation practice then tells you that everyone can confirm the truth if you follow its theory and method to implement accordingly; then the Buddha-truth can be attained.

Where does the essence of Prajna appear? It appears through our six sense-organs.

The six sense-organs of “eyes, ears, nose, tongue, body and mind” produces six qualities of “sight, sound, smell, taste, touch, and idea”. Encounters through the eyes become sight, and noise through the ear becomes sound. Today if you see objects, your ears hear sounds, your nose smell scents; if you are not arising thought in mind it is called Prajna. This is the first step, but it is not easy to do.

>>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)   般若的體、相、用 

 

(上星期講到: 物質世界有什麼作用?地、水、火、風、空,現這五種相。這些現象當中,我們常講:人、事、地、物不過是佛性「般若」當中,小小一滴水。)

我們常講:這個宇宙,無量無邊的宇宙,光是我們這銀河系,就是一個單位世界;有一百億個銀河系。宇宙裡面,所有一切眾生起心、動念,「佛」一清二楚。「佛」就是覺悟者,一清二楚,它不過是佛性「般若智」當中的一滴作用。

剛剛講:為什麼覺悟了以後,看清山河大地、看清物質的本源、看清精神的源頭,精神物質全部看透了;還看出非精神、非物質?

為什麼你看透以後能知道這些?

這就是「般若」的作用,這種作用人人都有。我們現在是迷,迷在物質社會,迷在精神體系 – 精神體系就是心念、想法、看法、說法、做法;迷在這裡,不能超越。因為現在我們活的是三度空間,叫你到第四度空間,就很難受,進入不了。二度空間比我們低,也進入不了。有的時候會聽人家講,某某空間當中有發生過什麼事情;你到那地方,茫然無知。

為什麼?限制住了。

什麼東西限制?執著限制。

這種現象是千萬分中之一分,這叫迷。這種迷,如果你不修行,如果你不能夠有心想要恢復你的清淨本體,這個迷一直迷下去。

迷是什麼?作夢 – 六道輪迴的夢,一下好,一下壞;生老病死,每天七上八下。

這夢怎麼來?上次講過,「一念無明生三細,境界為緣長六麤」,就是突然動個念。如果今天恢復了「般若」的功能,不會動念;見怪不怪,看得是清清楚楚,心裡沒有痕跡,不落印象。所以我們本體上來講:寂而常照,照而常寂。

各位要仔細想想,「寂、照」兩個字就是「般若」的本體。舉個很小的例子,你心清淨了,那怕清淨一剎那,或者幾秒鐘,或者一分鐘,你會覺得是個解脫。而且這解脫的感受非常妙。

一般來說,在禪宗當中,我們打坐得一點輕安。「輕」就是不那麼重,什麼事情,想的稍微輕一點,沒有那麼重的執著。「安」是安然。得一點輕安的時候,你身心就變成不太需要「名、利、食、色、睡」,這是五種現象。「名」,不太需要。「利」,好像也不太追求。「吃」東西也不會吃太多。「色」,不是指男女,是指物質,物質的現象你也慢慢的減少對它的執著。「睡」就是昏沉,睡也少了,不像以前那麼想睡。

得一點輕安,這是說心慢慢有一點清淨了。再進一步就開始吃很少,睡很少,甚至不睡。然後「名聞利養」都沒有了,人慢慢恢復正常。恢復正常的時候,起一個作用,就是「照」。就是剛剛講「寂照」的照,像照相機那個照,就是穿透一切物質。無所不知,更深入了,就叫作「般若」。

剛剛舉這麼個例子,囉囉唆唆講這麼多,就是講「般若」作用要用在日常生活。如果這作用不能用在日常生活,這個沒有用,這是「戲論」。就像兒童一樣辦家家酒 – 遊戲,戲論不足喻。這個是要證入,證入就是你親自證實。所以佛家「修行系統」就告訴你,親自可以證實,按照它的理論、方法你去實行,就能得到。

「般若」之體在什麼地方顯現?在我們「六根」門頭。

「六根」 – 眼、耳、鼻、舌、身、意,對「六塵」 – 色、聲、香、味、觸、法。基本上,眼遇之成色,耳聞之成聲。如果今天眼睛看到事情,耳朵聽到的音聲,鼻子聞到的香味;你能夠不起心、不動念,就叫作「般若」。這是初步,但是很不容易。

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