MASTER SHEN-LONG | Prajna Paramita Heart Sutra, Part 73
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Prajna Paramita Heart Sutra, Part 73

Prajna Paramita Heart Sutra, Part 73

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

(Last week we ended with, “What is the Heart Sutra? It is when you do not have heart (mind) then you have succeeded. In fact, there is no need to spend a lot of effort, you merely need to have perfect insight of being master of one’s-self then this settles the account once for all.”)

Buddhism states that there are two kinds of people who can become Buddha: one who has never made a mistake, where we cannot become because it is for an unusual person; the other kind is one who has made mistakes but can make corrections.

Every one of us has made mistakes; where do mistakes come from? It is from not seeing clearly and thus, greedy thought arises.

Can we correct it? Yes, making corrections equal not having made the mistake.

Because once you correct it, then you can keep cognitive distortion, dream and imagination far beyond. Otherwise cognitive distortion, regarding illusion as reality, will constantly function. As it continues to function therefore, dream and imagination will follow and initiate. If your concept is crystal clear in understanding, dream and imagination disappears and does not come out.

For some people, when their stock prices rise, they experience dream and imagination; when the stock prices drop, they also experience dream plus imagination. But it is two different kinds of dream and imagination; one is a good dream and imagination, the other is an unrestful dream and imagination. So various age groups have different kinds of dream and imagination. This dream and imagination is the unrestful source of this life.

Each of you, do not be mistaken; this dream and imagination is different from the planning of one. People state in this life the need to aspire, have good planning, and vitality; this is correct.

Regarding vitality, aspiration and planning; what base is to be used is the question? Using no hindrance in one’s mind is the base. If you have hindrance in your mind, it is impossible for you to achieve your goals and your aspirations.

What is omnipotent? A person who can control one’s own life is omnipotent.

We are learning to become Buddha; you ought to ask yourself sincerely whether you can control your life?

To control, precisely shows that one does not panic and fear. When one does not panic and fear, then there is no hindrance in one’s mind. When there is no hindrance in one’s mind then one does not panic and fear; they mutually interact as the cause and effect. You truly need to think thoroughly about resolving your worries and concerns; if you cannot resolve it, put it aside then it will be resolved.

The ancients have several sayings:

The descendants can take care of themselves when they grow up.

God of heavens treats all kinds of living things fairly, as every grass has equal    distribution of one dot of dew, no more, no less.

A piece of sky above everyone.

This is truly correct, if everyone brought out one’s innate qualities to function, then that would be enough. If you are truly making an all-out effort to bring out these innate qualities, then you might start to experience for yourself that these worries, concerns, dream and imagination are unnecessary.

Therefore, has one attained supreme perfect enlightenment status? No.

Because you are supreme perfect enlightenment inherently. You originally have Buddha-nature. Now it merely is removing the impurities in your Buddha-nature to let the original Buddha-nature become pure and bright completely. Does this resolve it all?

Although everyone has habits, it is unnecessary to feel unwell about these habits, such as I have heavy habits, or I have severe karmic impediment, and so forth. That is all deception; it is a dream. When you are dealing with all living beings, it is simple – be respectful but keep at a respectful distance. Other people keep a respectful distance to ghost spirits or keep a respectful distance to petty mind ones (small-minded individuals). Speaking frankly, you need to respect everyone but keep them at a respectful distance.

Why? You respect them, but you keep a respectful distance from them; this way you will not generate any gossip or quarrels.

In relationships between men and women, there will only exist morality and justice, no affection or sentiment. Ancient people regarded this standard of society clearly. Confucianism is precisely Buddhism; the ghost spirit is the condition of our soul. Confucianism talks about:

Respect the ghost spirit and keep it at a respectful distance.

It does not mean to stay away from them, rather it is for you not to have hindrance about them. With regards to a person is also the same way, either to a gentleman or a petty-minded man, in any case both are not persons. If you treat them as a person, then you feel unwell.

The Chinese word “人-person” has two slanting downward strokes representing a person who will have “gain or loss”, or “right or wrong, virtue or evil, beauty or ugliness, good or bad”. In any case, one is not a person but an object of carbohydrates, then you will feel relieved. You already are nothing can lay hold of anymore. In that case, nothing can lay hold of is precisely no hindrance in one’s mind; this is the focal point.

You only can save a person’s wisdom life, and this so-called “wisdom life” is the condition of enlightenment. Therefore:

A bodhisattva mind is like the tranquil moon, who constantly roams in the state of no phenomenon all in all; they come to save the “wisdom life” of all living beings.

To reimburse the debts of numerous existence of world-periods, expresses they are into the dream of all living beings.

Being vast and might like the spring breeze, they also do not have attachment.

This is truly what we need to learn from them.

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

 

佛家講有兩種人可以成佛。一種是重來不犯錯,這我們做不到。這是特殊的人。還有一種人,錯了能改。

我們每個人都犯過錯,這錯是怎麼來的?看不清,產生貪念。

我們能不能改?改了就等於沒有犯。因為你改,你能「遠離顛倒夢想」,否則颠和倒永遠在一起作用。因為它作用,所以「」跟「」隨之而起。如果你的觀念是清清楚楚,明明白白,說真話,「夢、想」就沒有了,「夢、想」它生不出來的。

有的人是這樣的,股票一上升,他就「夢、想」。股票一下降,他也「夢+想」。但兩個「夢、想」不一樣。一個是好的「夢、想」,一個是不安的「夢、想」。所以每一個年齡層都有不同的「夢、想」,這「夢、想」就是人生不安的來源。

各位不要誤會,這個「夢、想」跟計劃不同。我們講人生要有理想,

有計劃,這對的。要有朝氣是對的。

問題是這朝氣,理想,和計劃以什麼為根基?以「心無罣礙」為根基。你若「心有罣礙」,你不可能實現夢想,不可能實現理想。

什麼是萬能?掌握自己生命的人,這種人就是萬能。

我們現在學佛應該老老實實問自己,你能不能掌握自己的生命?掌握就是「無有恐怖」。他「無有恐怖」就「心無罣礙」,「心無罣礙」就「無有恐怖」,互為因果的。你真的徹底的想過一遍,把你的牽掛解決。如果不能解決,放下一邊就解決。

古人講:「兒孫自有兒孫福」。「一支草一點露」。「人人頭上一片天」。真的沒有錯。每個人發揮自己的作用就夠了,你真的盡心盡力去發揮,那你可能就會體驗到這個牽掛跟夢想是多餘的。

所以一個人得了無上正等正覺,有沒有?沒有。

你本來就是無上正等正覺,你本來就有佛性,現在不過是你把佛性裡的雜質丟掉,讓原來的佛性完全變成純的,光明的,這不就解決了。

每個人雖然都有習氣,也不必為這個習氣難過。我的習氣很重,我的業障很重,那都騙人的,那是夢。跟眾生相處的時候,很簡單,「近而遠之」。人家是敬鬼神而遠之,敬小人而遠之。我說老實話,每個人都應敬而遠之。

為什麼?你敬他,你遠他,這不生是非。

至於男女之間,只有道義沒有情感。古人對社會規範,他是完全清楚的。說真的,儒家就是佛家,鬼神還是我們靈魂的狀態。他說:「敬鬼神而遠之」,並不是說要遠離他,而是要對他沒有「罣礙」。

我們對於人也是一樣,君子也好,小人也好,反正都不是人。你要把他當成人,你就難受。 人字兩撇,代表人都有得失,是非,善惡,美醜,好壞,反正他不是人,他是碳水化合物,你就心安了,你就再也「無所得」了。那「無所得」就「心無罣礙」,這個著眼點就在這裡。

你惟一能救他的就是救他的慧命。所謂慧命,就是覺悟的狀態,你可以救他。所以「菩薩清涼月,常遊畢竟空」,來救眾生的慧命。「為償多劫債」,表示他人眾生的夢裡。「浩蕩似春風」,他不執著。這是我們真的要學的。

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