MASTER SHEN-LONG | Prajna Paramita Heart Sutra, Part 35
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Prajna Paramita Heart Sutra, Part 35

Prajna Paramita Heart Sutra, Part 35

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

(Last week we ended with, “Therefore, a person’s head is clean, one does not have this kind of problem.”)

Then you say, is a person likely to die?

This so-called death is only a transformation where the body is no longer needed. Just like clothing to a certain degree, or machines that we use to a certain extent; we do not want it, we change to another one.

A person with wisdom will change to what kind of body? They will change to an indestructible and eternally non-damageable body – a Buddha body like the enlightenment body in appearance such as the body appearance of Amitabha.

We originally are Infinite light, Infinite life, Infinite wisdom, and Infinite wealth.

Why infinite? The fundamental essence of the universe is infinite and boundless; we all are the life form wherein. The Buddha-nature is just like the Pacific Ocean and we are all bubbles in the Pacific Ocean. Those bubbles that are us have attachments such as, your bubble is named Smith, and my bubble is named Washington, his bubble is named so and so; we compare with each other and have attachment to each other.

You say to one: “You must become Buddha.”

One reply: “What does that have to do with me?”

One does not think one’s bubble is the Pacific Ocean. You only need to remove the attachment to your own bubble, then you are successful. Even if you do not remove the attachment, you are also a Buddha, only you do not initiate any function.

Here we speak of the bubble is it or is not the Pacific Ocean? Yes, it is.

Either you break your bubble or unbreak your bubble, your bubble is a part of the Pacific Ocean eternally.

Therefore, does life and death exist? No, it does not.

The bubble exists the phenomena of creation (rising) and extinction (falling), but the Pacific Ocean does not exist the phenomena of creation and extinction. Therefore, regarding the variance of the body and mind; you need to observe the variance of your body and mind are illusion originally and do not real exist completely.

Why? You change target daily, resolving this matter, again starting the worry of the next one. So, one bubble extinct, there again rising another one; after one extinct, again to rise a second one.

Therefore, people speaking of cultivation practice, it is to revise your way of thinking during your mind activation with arising thought. After you have practiced to a certain extent, this is practicing the profound Prajna-Paramita. Your skill becomes more and more useful, you are more and more certain to have control over your life condition. The most important thing of this Sutra is precisely to call attention to us: you must have the ability to control your life and death. If you do not have the ability to control your life and death, all enjoyments in this world are illusory.

Let us think, from the time you were born until now, what things have you obtained?

Those things are merely obtained by your conceptually and not realistically. Within your concept and believe that “I have got this, and I am with peace of mind”. How about there are things you have not obtained, it is also you believe within your concept that you have not obtained them. Therefore, the concept of “gain or loss” has constituted our living behavior standards. When we “gain” we feel happy, when we have “loss” we feel unwell. A moment ago, we talked about many real examples; the main purpose is to wish that all of you do not make life difficult for yourself.

Most people all have the same old shortcomings:

First: The more one cannot get, the more one has curiosity.

Second: The more other people disapprove, the more you insist on your own way of looking at things.

Everybody refuses to obey others, all have this problem. If a person listens to everyone’s word, then one is called ignorant. If a person only listens to the self and not to others, one is having excessive greedy mind. To have attachment, be obstinate and self-opinionated, it is not saying these kinds of phenomena cannot be altered, it absolutely can be corrected. These phenomena itself are the defiled phenomena from us. These phenomena apply the method of having perfect insight and omniscient penetrative ability to fix; when the mind is purified of defiling illusion, that precisely is wisdom, Prajna.

What we have explained you must practice in your daily routine. You cannot detach from it, and you cannot take it as a kind of worship or conviction – that will not work.

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

 

那你說,人會不會死?

所謂死亡,就是轉化,身體不要。就像衣服穿到一個程度,機器用到一個程度,我們不要了,我們換一換。

對有智慧的人,換一個什麼身?換一個「剛不壞身」-佛身,覺悟的身相-阿彌陀佛的身相。我們原來就是阿彌陀佛。

我們原來就是無量光、無量壽,無量的智慧、無量的財富。

為什麼無量?宇宙的本體就是無量、無邊,我們都是那裡面的生命體。佛性就像太平洋,我們都是太平洋裡的水泡。我們這些水泡執著:你這個水泡姓陳,我這個水泡姓王,他那個水泡姓什麼、什麼;互相比較,互相執著。

你跟他講:「你要成佛。」

他說:「這有什麼關連?」

他沒想到水泡就是太平洋。你只要把那個水泡執著拿掉,你就成功。你不拿掉,你也是佛,只是不起作用。

我們講水泡是不是太平洋?就是的。

打破也好,不打破也好,水泡永遠就是太平洋。

所以生死有沒有?沒有。

水泡有生有滅,太平洋沒有生滅。

所以身心的變化,你要是能觀察自己,身心變化根本就是虛幻的,完全不是真實存在的。

為什麼?你每天換對象,這件事解決了,又耽心那件事。就是水泡滅了,又生起一個;一個滅了,又生起第二個。

所以人家講「修行」,修行就是修正你的起心動念的想法,你修到一個程度就叫「行深般若波羅密多」。這個功夫越來越用的上力,越來越有把握來控制你的生命狀態。所以這個「」,最重要就是提醒我們:你要有能力控制生死。你要是沒有能力控制生死,這個世界一切的享受都是虛幻的。

我們想:你出生到現在,你得到什麼東西?

那只是你的觀念中得到,不是實際的。是你觀念中認為我得到了,我很心安。那還有你沒有得到的?也是你觀念中認為沒有得到。所以「得、失」就構成我們生活的行為準則。「有得」就高興,「有失」就難受。剛剛我們談到很多實際的例子,主要就是希望各位不要和自己過不去。

大部份的人,都有一些老毛病:

  • 第一,越是得不到的,他越有好奇心,這是一種。
  • 第二,越是別人不同意的,你越有自己的看法。

每個人都不服另外一個人,都有這個問題。如果這個人,是什麼人的話都聽,叫愚痴。如果這個人,是只聽自己不聽別人,叫貪念過重。執著、剛辟自用,這個現象不是說不能改,絕對可以改;因為這個現象本身,是我們被污染出來的現象。這個現象,用「,」的方法;心清淨了就是「智慧」、就是「般若」。

今天講這些事情,一定要把它用在生活上。你不能脫離,你不能把它當作一種崇拜信仰,那沒有用的。

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