MASTER SHEN-LONG | Prajna Paramita Heart Sutra, Part 67
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Prajna Paramita Heart Sutra, Part 67

Prajna Paramita Heart Sutra, Part 67

[Series of Master Shen-Long expounding on the Prajna Paramita (Perfection of Transcendent Wisdom) Heart Sutra]

(Last week we ended with,if you can use the thinking of no wisdom, also nothing can lay hold of, then you will not become this way. From the Diamond SutraAll phenomena are like a dream, a mirage, a drop of dew, a flash of lightning; that is how to observe them. Primarily, problems are from here.”)

[Sutra] Nothing can lay hold of, hence Bodhisattva, through reliance on Prajna Paramita (perfection of transcendent wisdom), hence have no hindrance in one’s mind.              

[經文]以無所得故。菩提薩埵。依般若波羅蜜多故。心無罣礙。

Commentary:

If you apply this concept to live your life, it becomes nothing can lay hold of. Frankly speaking, nothing can lay hold of means you have not lost anything and have not gained anything also.

We are most afraid of “gain and loss” in our life. “I have lost it”; it is so pitiful.

What have you lost?

Does it not just state here that nothing is entirely lost. In fact, nothing can lay hold of refers to being without the capability to lay hold of gain, without the capability to lose what is lost. There is no loss and no gain, no gain and no loss also.

Bodhisattva is a Sanskrit term meaning an enlightened sentient being.

Why add the word “sentient” to it?   This “sentient”, all of you need to be clear, these are living beings that have spirituality, souls, and awakening. These living beings are self-enlightened and have understood the true facts of the universe. One who helps living beings still confused and regard illusion as reality is called a Bodhisattva.

The ancients have a Gatha:

Bodhisattva mind is like the tranquil moon,
who constantly roams in the state of no phenomenon all in all;
To reimburse the debts of the numerous existence of world-periods,
Being vast and mighty like the spring breeze.

Bodhisattva mind is like the tranquil moon, why use moon to represent it? The word moon refers to perfect. Tranquil represents the light of Bodhisattva that is gentle and does not offend the eyes. It expresses the mind of Bodhisattva that brings comfort to all living beings just like receiving the caress of the Spring breeze.

Every one of us has either seen Guan-Yin Bodhisattva (Avalokitesvara) or has seen her statue or has heard her name; you have a feeling that Guan-Yin Bodhisattva is “loved by everyone”.

Why is everyone who hears her name and sees her appearance will imperceptibly arise with a kind of home-like feeling as though reaching one’s destination?

If everyone has the appearance of Guan-Yin Bodhisattva, then the whole world would be at peace. Therefore, everyone in the Bliss World of Amitabha Pure Land has the appearance of Guan-Yin Bodhisattva and has the appearance of Amitabha.

Why does our world not have the same appearance as they do?  It is because everyone’s mind is not that way.

Therefore, the Bodhisattva mind is like the tranquil moon, and using Guan-Yin Bodhisattva to represent is the most appropriate.

Then what kind of mind is Guan-Yin Bodhisattva’s mind? It is called to have perfect insight of being master of one-self while to have perfect insight of being master of oneself Bodhisattva as stated at the beginning of this Sutra text.

Why is she the tranquil moon? When she practices the profound Prajna-Paramita, the moment her wisdom attains perfection, her attainment is at least to the eighth grade Bodhisattva (the 48th stage of the 52 cultivation tiers), this kind of non-receding and unmoved wisdom is called the tranquil moon.

Of course, those Bodhisattva who have not eradicated the unenlightened condition do not count, such as Bodhisattva of Functional Teaching school, or the condition of Hinayana all cannot count; because they have not eradicated the unenlightened condition. Eradication of the unenlightened condition is seeing the brightness of one’s self-nature.

This tranquil moon also represents the brightness of self-nature. Her sphere constantly roams in the state of no phenomenon all in all.

No phenomenon precisely refers to the illusory nature of all existence, why does it need to be all in all? It expresses not even with a bit of attachment to no phenomenon entirely.

If we do not have attachment it is pretty good, but she even has no attachment to the idea of “no attachment”.

The meaning of the word constantly of Who constantly roams in the state of no phenomenon all in all, expresses no change. It is not like us here to have “birth and death of various karmic transmigrations”, and “birth and death of inconceivable transformation (as attainment of Arhat, Pratyekbuddha or Bodhisatva); these are two kinds of cycles of birth and rebirth in the six realms of reincarnation and ten states of existence. Our life here is called “various karmic transmigrations”, as one living to the age of 80 and dying of old age, just like how Shakyamuni Buddha came here and demonstrated. He demonstrated Sutra explanation for 49 years, resided on earth until the age of 79, and he also demonstrated life has “birth and death of various karmic transmigrations”.

It is pitiful; people here pursue wealth and fame for themselves, this life on earth is to do what? Before your death is called “busying yourself with unimportant matters”.

Life on earth is very intriguing. What is the meaning of life?

Everyone needs to take a moment to think – the only meaning is to benefit the self but also to benefit others, like saving the self and saving others; this is the meaning of the life on earth. Apart from this, one thinks only for oneself, then this kind of person is not only self-afflicted, but also brings chaos to others. This is a big problem.

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

 

 [經文]以無所得故。菩提薩埵。依般若波羅蜜多故。心無罣礙。

那你即然「無智亦無得,以無所得故菩提薩埵,依般若波羅密多故,心無罣礙」。你用這個觀念生活了,就變成「無所得」。老實講,「無所得」是你沒有失去,也沒有得到的意思。我們人生最怕的一點就是得失。我失去了,可憐。失去什麼?這裡不是講都沒有失去。其實「無所得」,是無能得所得,無能失所失。無失亦無得,無得亦無失。

菩提薩埵」就是菩薩的意思。這是梵語翻譯的。菩薩就是覺悟的有情眾生。為什麼加上有情兩個字?這個情,大家千萬別搞錯了,這不是情感的情,而是有靈魂的眾生,有知覺的眾生,有覺有悟的眾生。這個眾生自己覺悟了,瞭解宇宙的真相以後,他幫助這些還在迷惑顛倒的眾生,這個叫做菩薩。

古人有一首偈語: 「菩薩清涼月,常遊畢竟空。為償多劫債,浩蕩似春風。」

菩薩他的心就像清涼月。為什麼用月字來代表?因為這個月字是圓滿的。清涼的意思,代表菩薩的光不刺眼,柔和的。表示菩薩的心帶給眾生如沐春風。

你看我們每個人不管你是觀世音菩薩,或看到觀世音菩薩的像也好,或者聽到觀世音菩薩的名號,你有一個感覺,觀世音菩薩叫做大家愛。

為什麼人家聽到那個名字,看到那個樣子,無形中就生起一種歸宿感?如果每個人都長得像觀世音菩薩,那天下就太平了。所以極樂世界人人長相都像觀世音菩薩,像阿彌陀佛。

我們這個世界為什麼不像?因為每個人的心裡不是這樣。

所以「菩薩清涼月」以觀世音菩薩為代表是最恰當。

那觀世音菩薩的心是什麼心?叫「觀自在」,就是經文的開頭就是「觀自在菩薩」

他為什麼清涼月?他「行深般若波羅密多」,智慧達到圓滿的時候,至少八地不退轉不動地這種智慧,我們叫「清涼月」。當然沒有破無明以前的菩薩不能算。如權教菩薩,小乘的狀態都不能算;因為他們都還沒有破無明。

破無明是見到自性的光明。這個「清涼月」也代表自性光。他那個境界是「常遊畢竟空」。

「空」就是空,為什麼還畢竟?表示一點空都不執著。

你說我們現在不執著,也不錯。他連不執著也不執著。

「常遊畢竟空」的「常」字的意思,表示沒有變化。不像我們這裏有分段生死,變易生死,這是六道、十法界有的兩種生死:我們這個人生叫做分段。歲數八十壽終正寢,就像釋迦牟尼佛來我們這裏示現。他示現說法四十九年,住世七十九歲,也是示現人生的「分段生死」。

可憐,我們這些人汲汲營營,這人生是幹什麼的?在死亡以前叫無事忙。

人生是很妙的,你說它的意義存在那裡?大家想一想?

它惟一的意義存在就是自利利人,救自己也救別人,這個是人生的意義。除此之外,光想自己,這樣的人不僅自己有煩惱,而且帶給別人不安,這是個大問題。

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