27 Jul Prajna Paramita Heart Sutra, Part 47
[Series of Master Shen-Long expounding on the Prajna Paramita (Perfection of Transcendent Wisdom) Heart Sutra]
(Last week we ended with: What is the state of tranquility? It is when the body and mind have been purified of defiling illusion and have less desire.)
Buddha Bodhisattva also eat, how do they eat? They eat any food you give him.
If you give him wood, he will eat it. If you give him nails, he will also eat it. He does not have “eating” in his thought. Therefore, when things go into his mouth it transforms into light ions because he is a light ion. Therefore, all things become light ions, and fundamentally there exists no hindrance. Therefore, even if you hit him, scold him, or kill him, all is without hindrance. He and materiality have no distance.
For instance, scientists here have researched that there are atoms, electrons, and neutrons, but Buddha Bodhisattva do not have these concepts.
How does the image of Buddha Bodhisattva form? It is our attachment; they move to respond to our appeal.
Buddha Bodhisattva do not have phenomena fundamentally. If you say they have phenomena, it is troublesome; it shows you are using your way of thinking to look at this phenomenon.
Many people say: “In any case, Buddha Bodhisattva will protect me.”
This speaks nonsense; there is nothing of that sort. Or some feel that if they do not chant Amitabha then they have let Amitabha down; this way of thinking is even more troublesome. One must bear in mind that one must turn your concept back. This is not religion. This is the truth of the universe.
Then where do we entrust the care of our heart? We do not have a heart, then you succeed.
Most people are unable to do this; what do you think we need to do then?
Therefore, Buddha Bodhisattva say, okay and it is very simple, in what you called the suffering sea of life, then I build you a boat.
How does he build it? He uses the same “sight, sound, smell, taste, touch and the idea” from the “eyes, ears, nose, tongue, body, and mind” to build. He uses the delusional thought and attachment of yours to build. He teaches you to let go of all your delusional thought, to have attachment on one thing which is the delusional thought of Amitabha and attach to Amitabha, to have delusional thought that there is a Bliss World of Amitabha Pure Land and to have attachment to there is a Bliss world of Amitabha Pure Land. He teaches you to take control of your mind. All methods to enlightenment are all like that.
Is the Bliss World of Amitabha Pure Land real? Yes, it is real.
I am telling all of you; it is illusion which manifests from the pure mind. Although it belongs to illusion, it does not have the phenomena of “birth, aging, sickness and death”; and, it does not exist with “right or wrong, virtue or evil, good or bad”. It is complete pureness, but within the purification that variations still exist, but very, very minimally. You would be unable to tell its variation across several tens of thousands of millions of years. Even after the open space has been destroyed, you would still be unable to see the difference. But Buddha Bodhisattva can see the difference because their minds are thoroughly purified of defiling illusions. The Bliss World of Amitabha Pure Land is also thoroughly pure. However, our world here changes every second. Looking at the plants and flowers, if you do not water, they will die after two to three days.
If you lack one day of meals it may be fine, how about after five days without food?
Average people cannot do it. This is not about endurance, it is done naturally. Our body will die if it lacks water. After death, the body will dry and become dust. Human beings become dust after cremation.
You need to think; this dust is still materiality, where does it come from?
If an enlightened person sees this, one would know this thing is from one’s thought.
Therefore, the ancients were smart, what kind of attitude does a smart person from ancient times use regarding life in the universe? One will certainly not fuss about it and would have no attachment.
Therefore, their way of living is known as no impurity and no purity. One will not be more inclined on the pure side, and one will also not be more inclined on the impure side.
Which side does one walk on then? One has no attachment to either side.
You see how clean this mind is, he is no increase and no decrease. This is also our living being’s shortcoming. This so called increasing and decreasing is the same as making money. On top of our deserved profits today, we wish to have a bit more; to be able to have a bit more then is called increasing. The meaning of decreasing is to eliminate, to reduce and to gradually enter calmness. Increasing is gradual entry into anticipated mental changes.
Therefore, increasing or decreasing has great influence on our life. The clean or filthy is our living environment from the attachment of our inner being. Increasing and decreasing are also the same. Then increasing and decreasing, very obviously as we mentioned just a moment ago, is exactly the reality of our livelihood: That house is comfortable and very nice, but then one day the old man gets restless again, and he wants to build another one. He wants to look for a better house again – this is increasing. In addition, other people feel the house is too big and I want to move into a smaller one – this is decreasing. All are afflictions.
During this increasing and decreasing, examine whether your mind has moved or not. If your mind moved, you cannot be the state of no increase and no decrease. It is increasing and decreasing.
This increasing and decreasing causes what? It causes your phenomena of “birth, aging, sickness and death”.
When we were born and little we all had one concept, which was the wish to grow up fast. However, after having affliction to a certain stage, you wish that things were like before during your childhood, when you were happier and naiver. Once you get older, you resume your childhood, so the behavior of old age and young age are mixed together. Until approaching your death and then you become reluctant to part from it all. This kind of situation happens to us almost every day.