MASTER SHEN-LONG | Prajna Paramita Heart Sutra, Part 71
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Prajna Paramita Heart Sutra, Part 71

Prajna Paramita Heart Sutra, Part 71

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

(Last week we ended with, “Dream represents your life on earth. Imagination represents your indulgence in flights of fancy, to think of the past, present and future, thinking about going to sleep or thinking I ought to do things this way, and so forth. After you part from these phenomena, then it is nirvana attainment.”)

[Sutra] Enter Nirvanathoroughly (the imperturbable stillness of mind after the fires of greed, hatred, and delusion have been finally extinguished)!

[經文]究竟涅槃。

Commentary:

Enter thoroughly means making a thorough inquiry about this to the last ultimate point and not be able to continue, for it is already at the end. When reaching completely to the peak state, where all matters are seen clearly by you without inverted views and delusion, then one enters the nirvana.

The meaning here, the state of non-producing and non-extinctionof all phenomena, is called Nirvana.To exist with the condition of rising and perishingis called delusion.

The condition of non-creation and non-extinction expresses there is no beginning and ending; a phenomenon without beginning and ending is called “Eternal Peace and Tranquil Light”. “Peace and Tranquil” means calmness and extinction of all phenomena, and no wave motion. “Light” is a function that can penetrate all materiality, where one has omniscient penetrative ability on all materiality with a head of clarity and understanding. Therefore, enter nirvana thoroughly means one becomes Buddha and to become perfect Infinite Light, Infinite Life. Through the infinite existence of world-periods one becomes Amitabha. Therefore, here it states:

 [Sutra] All Buddha of past, present and future, rely on Prajna Paramita and have attained Anuttara-Samyak-Sambodhi (the Supreme Perfect Enlightement).

Commentary:

All Buddha: here all represents numerous as infinite and boundless Buddha who have comprehended the true facts of the universe thoroughly. They are all people who have entered Nirvana thoroughly.These kinds of people rely on Prajna Paramitawisdomto cross to the enlightenment shore. They all have already initiated omniscient penetrative ability with crystal clear perception that the nature of the Five Skandhas (the five composition elements of our existence)are absent of inherent existence. So, release oneself from all obstructions caused by suffering and misfortune. Afterthey rely on this, they have attained Anuttara-samyak-sambodhi (the Supreme Perfect Enlightenment).

Why do they add the word supreme to it? It is because there is nothing higher than that.

A Bodhisattva is known as the supreme perfect enlightenment. An Arhat is an enlightened one after one has removed “I-self”. “Perfect” is a Bodhisattva who has cultivated to a certain status. The supreme perfect enlightenment represents the attainment of Buddha Tathagata.

All of you, if you want to recover your Buddha-nature, I encourage you all to better chant Amitabha or have mindfulness of Amitabha. Since you want to become Buddha, why not take the result of becoming Buddha to be the “cause”?

Chanting Amitabha to become Amitabha; this is the definite principle.

Does affliction itself exist?

Everyone take a moment to think about this attentively, do you have any afflictions?

This Supreme Perfect Enlightenmentis a state of non-creation and non-extinction. All Buddha of past, present and future, these great enlightened beings rely on Prajna Paramita (the perfection of transcendent wisdom to cross to the enlightenment shore). They all rely on “the utter state of no phenomena all in all”, and all rely entirely on one does not panic or fear, keeping one away from inverted views and delusions.

All of you need to think, do you have panic or fear after all? Why, regarding many things, are some people very afraid?   Other people emphasize to confront, so then the question is, how to confront it?

The Heart Sutra offers a teaching of non-creation (beginning) and non-extinction (ending) of all phenomena, and regarding the facts of reality, you use a methodof being disillusion thoroughly with all. If you are not disillusioned with all, then it will be difficult as I see it, never mind about your inverted views and delusions that is impossible to remove.

For instance, today if you drive a car and get a ticket for speeding, you look at the ticket and it costs more than $200.  Oh my!

What is your way of thinking about this?

You think that you drove too fast?

Or this government is unreasonable?

Or you feel deep regret about the money?

You need to take a moment to think about this. All of this we will encounter during our daily life, some consider this as unreasonable treatment.  Or an argument between husband and wife, and all sorts of situations.

All of you need to think that when these kinds of situations happen, you use what way of thinking to face it?

Are you disillusioned with all thoroughly? Or are you still unable to be disillusioned with all thoroughly?

What kind of mental attitude will you use thoroughly?

Therefore, other people have said that to learn to become Buddha, the first thing one needs to learn is the breadth of the Buddha mind. The breadth of the Buddha mind lets go of all. Whether it is reasonable or unreasonable, if you let go of either reasonable or unreasonable, then you will personally be more at ease.

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

 

 [經文]究竟涅槃」。

「究竟」的意思,「究」表示窮究,這個到了極致。竟表示不能再繼續,已經到了盡頭了。完全到達極致的境界,一切事項都被你看清了,也不顚倒,也不夢想,就進入「涅槃」。那這裡講的意思,不生不滅叫「涅槃」,有生有滅叫「夢想」。

不生不滅表示沒有生滅,沒有生滅的現象叫「常寂光」。「常」是永恆,「寂」是寂滅的意思,沒有現象的狀態,沒有波動的狀態。那「光」是作用,「光」穿透一切物質,照見一切物質,腦袋是清清楚楚,明明白白。所以「究竟涅槃」的意思是成佛,成圓滿的無量光,無量壽。無量劫成阿彌陀佛。

所以這裡講:

[經文]三世諸佛,依般若波羅密多故,得阿耨多羅三藐三菩提」。「三世」,過去、現在、未來為「三世」。「諸佛」這個「諸」字代表多的意思,無量無邊的佛,徹底瞭解宇宙的真相,他們都是究竟涅槃之人。這樣的人都是依智慧登度彼岸。他們都已「照見五蘊皆空,度一切苦厄」。他依這個以後「得阿耨多羅三藐三菩提」。「」是無。「耨多羅」是上。「」是正。「」是等。然後「」是正。「菩提」是覺。就是「無上正等正覺」。

為什麼加個「無上」?因為沒有比這個再高的了。

菩薩叫正等正覺。羅漢是正覺。羅漢把「我」去除以後就正覺。正等是菩薩已經修到某一個位子叫正等。無上正等正覺,表示佛如來果地。

各位如果想要恢復佛性,我勸各位還是念佛吧。即然要成佛,為什麼不把成佛的果變成因呢?

念佛成佛這是一定的道理。

那個煩惱本身有沒有?

你們仔細想一想,有沒有什麼煩惱?

這個無上正等正覺,不生不滅。「三世諸佛」過去、現在、未來,所有一切大覺悟的眾生,他們都是「依般若波羅密多」,他們都依「畢竟空」,都是依「無有恐怖,遠離顛倒夢想」。

各位想一想,你到底有沒有恐怖?

為什麼對很多事情,有的人就是很害怕?

人家講要面對,問題是怎麼面對?

那【心經】給各位提供的一種不生不滅,就是你對於事實的真相,用一個究竟看破的方法。你不看破,我看很難。不要說「恐怖、顛倒」,那不可能去除的。

譬如說,今天開車出去,被開了一張罰單一看二百多元。哎呀。

到底你的心態是什麼?

你是想自己開車開太快了?

還是說這個政府不合理?

還是痛惜這個錢?

你要想一想,這個都是我們日常生活中會碰到的。有一些所謂不合理的待遇,或是夫妻之間吵架也好,各式各樣的狀態。

大家要想一想,這種情形發生的時候,你要用什麼樣的心態來面對?

你是究竟看破呢?還是究竟看不破?

你究竟要用什麼的心態?

所以人家講學佛第一,要學佛的心胸。佛的心胸是放下的。合不合理,放下合不合理,那你這個人就會比較輕鬆了。

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