MASTER SHEN-LONG | Prajna Paramita Heart Sutra, Part 69
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Prajna Paramita Heart Sutra, Part 69

Prajna Paramita Heart Sutra, Part 69

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

(Last week we ended with, “A person who knows how to chant Amitabha correctly is who constantly roams in the state of no phenomenon all in all. A person who does not know how to chant Amitabha correctly is to reimburse debts of the numerous existence of world-periods.”)

To have the frame of mind of paying debts when chanting Amitabha is quite pitiful. Some of you who studied Buddhism for many years all have experienced this mental situation. But if you have no hindrance in mind to chant Amitabha, or for the infinite existence of world-periods; just by this one chant you will become Buddha.

Then in this kind of situation, why is there a need to reimburse debts of the numerous existence of world-periods? He wants to enter the dream of all living beings.

Why does he want to enter the dream of all living beings?

We all know about the six realms of reincarnations, the ten states of existence (hell, hungry ghost, animal, Asura, human, Heaven). The ten states of existence are the six realms plus another four holy realms of Sravakas, Pratyekabuddhas, Bodhisattvas and Buddha. All living beings in the ten states of existence have attachments. Beings of the four saint-hood have delusional thoughts about becoming Buddha, Bodhisattva, Pratyekabuddha, and Arhat.  Beings of the six realms have delusional thoughts about becoming Heavenly beings, humans, Asuras, hungry ghosts, animals and hells. The ten states of existence are all unreal and illusory dreams.

Therefore, Bodhisattva who constantly roams in the state of no phenomenon all in all keep and do not eradicate the last unenlightened condition, which is the fundamental worry of the first thought activation of the unenlightened and confusion.

What is the fundamental worry as the first thought activation of unenlightened and confusion? It is what births the first thought and phenomenon exist. When one has a thought, it is to have phenomenon which is the “unenlightened condition”.

Bodhisattva keep this one grade of the unenlightened condition to enter the dream of all living beings, to enter the ten states of existence to awaken all the masses to break their illusory dream. If the masses have their illusory dreams broken, the last unenlightened condition of Bodhisattva is simultaneously eradicated.

 Di-Zang Bodhisattva (Ksitigarbha) is this way; he pledged a vow:

The world of hell does not go empty; I will never become Buddha.

To him, making this vow is easy. For us, hearing this is remarkable, for how is it possible that hell can be empty?

I even have trouble to help my family members; to help beings in hell is impossible. But you need to know that the mind of Di-Zang Bodhisattva (Ksitigarbha) is in the state of no phenomenon all in all. They know all living beings are phenomena arisen from the combination of numerous circumstantial conditions, therefore his mind is without any attachment.

He is the state of no wisdom, and nothing can be lay hold of, due to nothing can lay hold of; this is the mind state of Di-Zang Bodhisattva (Ksitigarbha). When he goes to the hell world, does he feel suffering? He has none.

Hell is the place that all beings have the most serious delusional thoughts. His mind does not have delusional thought therefore, his afflictions are already gone. You do not need to feel envy, for if you have a pure mind, you are like receiving the caress of a Spring breeze.

So, “the tranquil moon, in the state of no phenomenon all in all, receiving the caress of a Spring breeze”; all are the fundamental essence and function which can be inter-changeable and inter-operable.

When we talk about having no hindrance in one’s mind, it means the mind has nothing to be concerned about.

Why is there no hindrance in one’s mind? Because even the mind does not exist.

We always do good deeds, and we often hear others comment: “I am truly taking this to my heart to do this, I truly want to finish this well.”

I am telling you, when you have heart then you have hindrance. Or, I have meticulously cared for this family; this means you have hindrance. Or, I am looking after someone, he treats me badly, he is no good. Or, again you have invested such and such meticulous care to someone.

This meticulous care is what, do you know? It is your delusional thought and attachment.

Living in this society you unconsciously have a mind of reciprocation, and a mind of gain and losses which has caused a person’s unbalanced frame of mind. The reason why your mind is unbalanced is because you have the concept of gain and loss and have hindrance.

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

 

以還債的心情來念佛,也是蠻可憐的。各位有學佛很多年的,都能體驗這樣的心態。但是你如果是「心無罣礙」的念,不要說無量億劫,這一念就成佛了。

那,這種狀態為什麼還要「為償多劫債」?他要入眾生的夢中。

為什麼入眾生的夢中?我們都知道六道,十法界。十法界是六道加四聖法界,羅漢,辟支佛,菩薩,佛。十法界眾生都有執著。四聖道打的是成佛的妄想,成菩薩,成辟支佛,成羅漢的妄想。六道打的就是天人,阿修羅,餓鬼,畜生,地獄的妄想。這過十法界是假的,是夢幻。

所以「常遊畢竟空」的菩薩,他留一品「生相無明」不破。

什麼叫「生相無明」?「生」就是有念頭。「相」是有現象。有念頭,有現象就是「無明」。他留一品「無明」入一切眾生的夢中,入十法界來喚醒一切大眾把這個夢破掉。如果大眾把夢破了,他也就破了。

地藏王菩薩就是這樣:地獄不空誓不成佛。

想一想,他發這個願,對他而言輕而易舉。可是我們聽起來不得了,地獄怎麼會空?

自己的家人都度不了,去度地獄的眾生,那是不可能的。但是你要曉得,地藏王菩薩他的心是「畢竟空」的心。這眾生叫「眾缘和合」而生起的現象。所以他的內心沒有執著。

他是「無智亦無得,以無所得故」。地藏王菩薩的心是這樣的,所以他到地獄苦不苦?他完全沒有。

地獄是眾生打妄想最嚴重的地方,他內心沒有妄想,所以我們講煩惱已經沒有了。

你不要只會羨慕,如果你的心清淨,你就進入如沐春風。所以「清涼月,畢竟空,如沐春風」,這些東西都是本體跟作用互換互用。

我們講「心無罣礙」,表示心無牽掛。為什麼「心無罣礙」?連心都沒有,沒有心了。

我們常聽人家講我是很有心做這件事情,真有心把它辦好。我告訴你,你有心,你就「罣礙」。我為了這個家庭,我費了多少心血,你有「罣礙」。

我照顧某某人,他對我很壞不好。你又付出什麼心血了,這個心血是什麼你知道嗎?這個心血就是你的妄想和執著。

我們在這個社會生存,不知不覺,有回報和得失心。這個回報和得失,造成一個人心境之不平衡。你之所以心不平衡,因為你有得失,有「罣礙」。

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