MASTER SHEN-LONG | Explanation of the Title: Prajna Paramita Heart Sutra, Part 69
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Explanation of the Title: Prajna Paramita Heart Sutra, Part 69

Explanation of the Title: Prajna Paramita Heart Sutra, Part 69

Today we will talk about the Prajna Canon. I have talked about Prajna in the previous four chapters. Prajna is wisdom, and the essence of wisdom is lacking inherent existence nature.

Prajna lacks inherent existence originally, omniscient, eternal in the state of beyond disturbance (nirvana), to be the Realm of Tranquil Light

This is Buddha’s native scenery. Precisely after everyone becomes Buddha, the most important and uppermost life phenomenon is the Realm of Eternal Peace and Tranquil Light. Eternal means immutable. Tranquil means that there is nothing unknown regarding the phenomena of the universe. Light is the function of wisdom.

Today I need to summarize the previous topics of “Dharma Body, Transformation Body and Reward Body”, “four wisdoms”, “the essence, phenomenal characteristics and function”, and the three insights of “all as the absence of inherent existence, all as unreal, and the middle way”. This can be summed up by means of the four lines of my Gatha:

Is it not wonderful, the Blue sky turns out to be an illusory image!

Shattering the existence of open space (all doubts), who has awakened to the truth;

Perfectly integrated in the ocean of wisdom is truly being the master of one’s self,

No attachments to the reincarnation phenomenon of all beings then the noumenon arises, from which the leading Patriarch (Buddha) manifests.

This Gatha reflects a phenomenon, it is “the teaching of the Buddha, the principle of the Buddha, the practice of Buddha, the reward of being Buddha”. By what means to carry it out?  It uses “firm belief, comprehend with wisdom, put into practice and verify into the state of nirvana”.

Let me explain the first line of the four phrases: Is it not wonderful, the blue sky turns out to be an illusory image!  This is manifested from “the teaching of the Buddha”. We need to see this from a joint and compiled point of view. “The teaching of the Buddha” from Shakyamuni Buddha, who gave verbal instruction for a generation and explained Sutras at over 300 assemblies and expounded teachings for 49 years across a total of five phases called the five periods covering eight kinds of Doctrine Teachings (the periods are divided in accordance with the various methods used by Shakyamuni to teach the Dharma from the time he attained enlightenment until he entered Nirvana). The Buddhism sect often emphasizes that Shakyamuni Buddha expounded on Prajna for 22 years.

During these 22 years, what did he emphasize as the most important? The nature of Prajna is lacking inherent existence. Since the nature of Prajna is lacking inherent existence, this Gatha: Is it not wonderful, wonderful means beyond description! The blue sky turns out to be an illusory image; the blue sky as the name implies, the only constant from ancient times to the present is the sky.

Raising our head and looking at the sky – the existence of open space, has it ever changed? No, it has not.

But why is later explained it to be an illusory image?  The illusory cannot make sense of; it does not have any restrictions of time and space. It is an instant birth, an instant cessation. The image as if the sun blaze, as if a wild horse.  The sun blaze, when sun light is powerful, we see the same as a mirage, a phenomenon of energy, in fact, it is depiction without the self-nature essence.  Illusory image is without self-nature, without essence.

Since it is without self-nature, without essence, what phenomena is it? It is the nature of lacking inherent existence.

But the nature of lacking inherent existence is solid and existent. The nature of lacking inherent existence unites the real and the unreal, the real and the unreal entirely have not interrupted the interference and stop, it arises and ceases at the same time; precisely we explain:

“All marvelous existence in the universe is manifested from our mind which truly lacks the inherent existence.”

This statement can describe the former two sentences. Is it not wonderful, the Blue sky turns out to be an illusory image;  speaking of “all marvelous existence in the universe is manifested from our mind”.  Regarding “truly lacks the inherent existence”, precisely is the next sentence:  Shattering the existence of open space (all doubt), who has awakened to the truth.

Therefore, Buddha teaching stressed a phenomenon which is verifiable by experience rather than theory or pure logic.  Where does the phenomenon of verifiable by experience rather than theory or pure logic come from? It is the six organs of sense “eyes, ears, nose, tongue, body and mind” to produce “sight, sound, smell, taste, touch and ideas”.

It is when the “mind” has no attachments, no erroneous thinking.  When the “idea” does not attach to a self and does not attach to all things. No attachment on both attachment of a self and all things, then there is no erroneous thinking and no attachments; this is the nature of lacking inherent existence. Where does this nature of lacking inherent existence appear? Everywhere, through mountains and rivers, the entire Earth, materiality, the ether (sky) and the system of vitality, continuously to the condition of “creation, duration, dissolution and state of being dissolved” and from the phenomena of “birth, aging, sickness and death” all inclusively.

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

 

(五 )     慧海圓融

今天要講講《般若部》。講了四次都是講「般若」,般若就是智慧,智慧的本體是空性。

「般若本空,無所不知,空寂常住,為寂光土」;這是佛本地風光。就是每一個人成佛後,最重要、最主要的生活現象就在「常寂光」。「常」是不變。「寂」是對於法界的現象沒有不知道的。「光」是作用,就是智慧。

今天要把上次所講的四個:法化報,四智,體相用,空假中,做個總結。以四句偈來總結:

妙哉青天成幻影,粉碎虛空誰入禪;

慧海圓融真自在,法界空生祖師來。

偈是我作的。偈本身,體現個現象,就是體現「教理行果」。

「教理行果」以什麼為實行?以「信解行證」。

先解釋第一句,「妙哉青天成幻影」, 這是以「教」變現。我們要合匯來看。「教」是世尊一代言教,講經三百餘會,說法四十九年,一共是五個時期 – 五時八教。教下常講,世尊講「般若」二十二年。

這二十二年當中最重要講的是什麼?就是「般若性空」。既然是「般若性空」;這個詩「妙哉」,「妙」,是不可思議!「青天成幻影」,「青天」,顧名思義,從古到今唯一不變的是虛空。

抬頭看看天上虛空,虛空有沒有變?好像沒有變過。

但是為什麼後面講它成「幻影」?為什麼說它是幻是影?「幻」,是不可捉摸,沒有時間、空間限制,剎那出生、剎那滅盡。「影」,如陽焰、如野馬。「陽焰」,太陽大的時候,我們看像海市蜃樓一樣,一種能量的現象,實際上就是沒有自性本體形容。「幻影」,就是無自性、無本體。

既無自性、既無本體,是什麼現象? 是「空性」。

但「空性」是實、是有;空性是真假和合的,真假完全沒有間斷,同時生、同時滅,就是我們講「妙有真空」。「妙有真空」可以形容前面這兩句,「妙哉青天成幻影」,這是講「妙有」。「真空」而言,就是後面一句「粉碎虛空誰入禪」。

所以佛法講求一個現象,就是「實證」。實證的現象在什麼地方出生?在「六根」門頭 –  在「眼、耳、鼻、舌、身、意」,「色、聲、香、味、觸、法」。

「意」中,不執著、不妄想。「法」中,不執我、不執法。我、法二執不執,沒有妄想、沒有執著,這是「空性」。不可思議之「空性」在那裡顯現?到處,從山河大地、物質、虛空、精神體系,一直到「成住壞滅」;從「生老病死」,全部都有。

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