MASTER SHEN-LONG | Prajna Paramita Heart Sutra, Part 53
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Prajna Paramita Heart Sutra, Part 53

Prajna Paramita Heart Sutra, Part 53

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

(Last week we ended with, “What you have seen is the unreal phenomena of him.”)

Therefore, a person has entered the state of Samadhi (the highest meditation level of the mind unmoved and undisturbed), and their scope of living is unfettered and is being the master of oneself.

Why? He sees that all people’s ideas result in making life difficult for oneself.

These annoy afflictions incessantly revolve inside your head. Your life span is also the same as your afflictions. How heavy your afflictions are, the condition of your life span will be how heavy. This so-called “heavy” means bearing a heavy burden.

We have often heard that “when a person comes across a happy occasion, one’s spirit is cheerful”.

Why? He has followed his heart’s desires and he gets what he pleases.

If he gets his desires, why does he feel cheerful? He feels relaxed and has no hindrance.

The time of this feeling is very short moreover, this is hard to seize even himself is also out of control. For instance, if this year you bought a good camera, a good car, or a good house, then your frame of mind will be different, and your whole strength will focus on this for maybe three to five days. Some people take slightly longer like one to two months. If one can prolong it even further, this person is different. If you can prolong it your whole life with feelings of being non-agitated and non-bored, then there are two situations: one, you are overly attached, and the other is that you have thought it thoroughly and have no more desire.

Looking externally, you are unable to tell. You say whatever kind of indulgence you have, or whatever sort of inner sustenance you have, and even from those aspects it cannot be detected. This is very important, so the none existence of the realm of eyes expresses that you have no attachment to phenomena seen by your physical vision. If you no longer have attachment, then you would not have what we have just mentioned those afflictions; precisely that all that is seen by your eyes does not bother you.

The six roots (sense of organs) of eyes, ears, noise, tongue, body and mind, are the same also, and fundamentally do not exist; if you have attachment then they exist. They have functions such as how the ear can hear sound, and we all like to hear good sounds, however everyone’s standards are different. Each one states: this sound is good, that sound is good, or this is not a good sound, that is not a good sound; the reason is the same as the preceding none existence of realm of eyes just mentioned, precisely it is the extent of your attachment. Therefore, the rest may be deduced by analogy, to the extent that mind and consciousness also do not exist.

What kind of mind do we use currently? It is the three minds with two consciousness. The three minds are the past mind, present mind and future mind; and the two consciousness are the Monas (the seventh) of attachment and the sixth consciousness of delusion.

These three minds and two consciousness can be very troublesome, especially when one gets busy and does not feel it. For instance: currently if you are not busy, you start thinking about the past, present, or the future. After you have finished these thoughts then your attachment starts, and this is unpleasant, it is annoying. When having the thought that is happy and then that is not bad. The 7th consciousness – Monas consciousness starts the attachment, and the 6th consciousness starts the delusion; these two pull all this information into the filing system – the 8th consciousness which is the Alaya consciousness, the memory bank in our heads. This memory bank not only records this life term; it has memorized all your infinite lives. If your faculty of memory ever recovers, you will see what you have done in your past lives – all that has been recorded is crystal clear. I have also encountered this kind of person who has complete clarity of all one’s previous lives of infinite existence of world periods. If your mind has recovered full purification of defiling illusion, then you are completely clear for infinite existence of world-periods. This cannot be done through your imagination.

Buddha Bodhisattva regards their past, either good deeds or bad deeds, with full clarity.

How clear is their clarity? Just like us now, as you look at me, I look at you, we are visible before the eyes. They do not see it from illusion. Our life is illusion, but their life is not; what they see is the illusion within an illusion.

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

 

所以進入禪定的人,他們的生活範圍是逍遙自在。

為什麼?他看到一切人的思想行為原來是自己跟自己過不去。

那個煩惱就在你自己的腦海當中,不停的轉。你的壽命也跟你的煩惱一樣。你的煩惱有多重,你的壽命的那個狀態就有多重。所謂「重」的重量就叫負擔很重。

你看我們常講:「人逢喜事精神爽」。

為什麼?他隨心所欲。

他得「欲」,得欲為什麼覺得愉快?他覺得輕鬆沒有障礙。

這個時間很短,而且講出來是無法把握的,自己也無法控制。譬如說:我們今年買到一部好的相機,好的車子,好的房子。你的心情就不一樣,你所有集中力就擺在這上面。可是這個可能三、五天。有的人長一點,一個月,二個月。如果再長一點,這個人就不太一樣。如果你可以長到一生,你對這個東西不煩不厭,那二種情形:一個是過於執著,一個是他想通了,他不貪。

我們從表面看,你看不出來。你說你有什麼嗜好,你有什麼樣的精神上的寄託,從這些上面都不見得能夠察覺,這個非常重要。所以「無眼界」表示你不執著肉眼所見到的現象。如果你不執著,我們剛剛講的那些煩惱,你就沒有,就是你眼睛所見一切都不煩了。

這「眼、耳、鼻、舌、身、意」六根,這東西也是一樣,根本就沒有。你要執著它就有,它是有作用的。耳可以聽聲音,我們都喜歡聽好聽的,但每個人的標準不同。每個人說這個好聽,那個好聽,這個不好聽,那個不好聽,不一樣。道理就跟剛剛前面講的「無眼界」是一樣的,就是你執著的程度;所以我們依此類推,推到最後「意」跟「識」也沒有了。

我們現在用的是什麼「心」?三心二意 – 現在心,過去心,未來心;二意:末那識執著,第六意識幻想。

這個三心二意也很麻煩。一個人忙的時候不覺得,譬如說:你現在沒有事,就開始想,想一想過去,想一想現在,想一想未來,想完了你就開始執著它。這個不愉快,那個討厭。一想那個快樂,那個不錯。末那識 – 第七意識它執著,第六意識 – 幻想,這兩個東西收入檔案;就到第八阿賴耶識 -我們講腦筋的記憶體。我們這個記憶體,不僅是這一世,無量世的記憶全部記住。如果你的記憶力恢復,你會看見你過去生所做一切,全部都記住清清楚楚。我也踫過這樣的人,他前生完全清楚,前身的前身他更清楚,幾乎是無量劫。如果你的心恢復清淨,無量劫你都很清楚,這個不是你想像的。

像佛菩薩對於自己過去生所造一切善業也好,他完全清楚。

他那個完全清楚是什麼?就好像我們現在,你看我,我看你,瀝瀝在目。他不是從幻覺中看到的。我們的人生是幻覺,他不是,他看到的是幻覺中的幻覺。

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