MASTER SHEN-LONG | Prajna Paramita Heart Sutra, Part 45
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Prajna Paramita Heart Sutra, Part 45

Prajna Paramita Heart Sutra, Part 45

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

(Last week we ended with, “Why? It is too painful and one cannot endure the pain. One’s concept believes this matter is real.”)

The education way of the Buddha teaching is different.

Buddha teaching speaks about aching, who aches? It is your mind that aches.

Our science talks about how nerves throb with pain. This is wrong; it is your thought attachment to the painful feeling of the nerves. Remember this, it is the attachment attaching to the feeling of ache, then you feel the ache; if you do not attach to it, then there will be no ache.

Why?  Many people have the willpower.

Some cancer patients in the final phase say to themselves: “I will not die”. That is not lip service; one says it with true willpower and determination. This results in the body cells recovering back to normal. If one can turn willpower and determination and transform it to enlightenment, letting go of life and death then one succeeds. So, people target different subjects.

Today we look from the aspect of all materialistic phenomena are not different from no phenomenon as the impermanent existence nature; the fundamental essence of no phenomenon is not different from all materialistic phenomena, the phenomena of the universe change every day, however the changing is only temporary. Like a flashlight that sends out intermittent flashes. Because the speed of flash is very fast, we think that is a continuous light. This continuity causes us to think of it as a mode of existence. Therefore, people who practice cultivation should be practicing mind activation with thought arising. Reciting Sutra or chanting Amitabha is a method. The main thing is to compose your mind. Practicing without thought movement within an instant is very important.

If you allow this thought to continue, then it is all finished. We just mentioned a moment ago, after the continuity, the idea initiates the activation and the body and mouth begins to act. This is very serious.

All phenomena within the universe are linked by thought. Therefore, all materialistic phenomena are not different from no phenomenon as the impermanent existence nature; the fundamental essence of no phenomenon is not different from all materialistic phenomena. Very simply, if you consider the phenomenon to be unreal then it truly is unreal. If you consider the phenomenon alarming, then it becomes desperately serious; therefore, alarming and desperately serious both are the same exactly.

Talking about no phenomenon as the impermanent existence nature, it means nothing exists, that is not right. While nothing exists is the precise moment when everything exists. Here is an example:

This glass cup, we see it, does it exist? Yes, it exists and is formed by ions which forms temporally.

We talk about temporal form to be called a mode of existence.  When it is temporally formed, we also know it will disperse. The moment it forms through the process of creation (rising) and extinction (falling), incessantly rising and falling, therefore, it is known as no phenomenon as the impermanent existence nature.

All of you, if you have experienced this principle, at any time and at any place, whether the situation is pleasant or unpleasant, remind yourself to apply this principle to all, and your mind will be composed and unmoved by any phenomena. You will certainly not be influenced by the outside world; this is the root of cultivation practice. For instance, we chant Amitabha ordinarily; when afflictions come, you chant: Amitabha.

Think about it, does Amitabha exist? Yes, he exists.

The moment you chant Amitabha, the fundamental essence of Amitabha is already empty out. No phenomenon and the mode of existing are one and undivided; real and unreal (illusion) exist simultaneously; right?

True is illusion, illusion is identical to true; if you take this idea and elaborate on it, and let go of everything, you will no longer have discrimination towards everything. Therefore, the materialistic phenomenon namely is no phenomenon as the impermanent existence nature; no phenomenon is namely the  materialistic phenomenon.

All phenomena are unreal, unreal is real that is phenomena. This “real” represents “phenomenon”. The “unreal” represents the impermanence of coming and going. So, the same is true with form, feelings, thinking, mental formations and consciousness.         

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

 

但佛法的教育,不是。

佛法講痛是誰痛?你的念頭痛。

我們科學講他的神經在抽痛,錯了,是你的念頭執著神經的痛覺,記住:是執著,執著痛覺你才痛,你不執著它不痛。

為什麼?很多人有毅力。

有些癌症的人到了末期他自己講我是不會死的,那不是口頭講,那是他自己真正毅力和決心。最後身體上的細胞恢復正常。如果他能把這毅力和決心轉變成覺悟,放下生死他成功。所以對象不同。

我們今天從「色不異空,空不異色」去看,實際上宇宙的現象每天都在變化。可是這個變化是暫時的。就那個燈光一閃一滅,像閃光燈一閃一滅。因為它那個閃滅的速度太快我們就以為它連續。連續就以為它有。所以修行的人,應該在起心動念修。你念經、念佛是一個方式,主要把你的心定下來。他修一剎那不動念,很重要的。

你如果這個念頭一直讓它連續,那就完了。我們剛剛講過,連續以後意念一動,身和口就開始行動,這很要緊。

宇宙中所有一切現象跟念頭有關,所以「色不異空,空不異色」很簡單你認為它是假的,它真的是假的。你認為它大不了、那不得了,所以大不了、跟不得了兩個是一模一樣的。

我們講「」,什麼都沒有了,那不對的。什麼都沒有,就是在什麼都有的時候。

我們舉例:這個杯子,杯子我們看到它是不是有?有,它是離子組合的暫時組成的。

所以我們講,暫時組成叫「有」。暫時組成的時候,我們也知道它會散。它組的時候就是生滅的,不停地生滅,所以它叫做「」。

諸位如果體驗這個道理,你隨時隨地提醒自己把一切愉快,不愉快的狀況全部放在這個道理上,你的心就定了。你絕對不會受到外界的影響,這是修行的「根本」。譬如說:我們平常念佛,煩惱來,阿彌陀佛。

想一想,阿彌陀佛有沒有?有。

念的時候就空掉了。「空有不二,真假同時」,對不對?

真的就是假的,假的就是真的;你把這一發揮,凡事都放下,凡事都不會再有分別。所以「色即是空,空即是色」。

現象是假的,假的就是真的,就是現象。這個「真」,我們代表現象。「假」的代表聚散無常。所以「色、受、想、行、識亦復如是」,五蘊何嘗不是這樣?

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