MASTER SHEN-LONG | Prajna Paramita Heart Sutra, Part 56
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Prajna Paramita Heart Sutra, Part 56

Prajna Paramita Heart Sutra, Part 56

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

(Last week we ended with, “Therefore, another situation of this unenlightened condition is that all the phenomena of this world are caused from the unenlightened condition”.)

Speaking further in-depth:

One thought of the unenlightened condition arises three extremely fine conceptions, and the image of the object perceived serves as the affinity occasion to manifest six common concepts (as sights, sound, smells, tastes, touch and all illusory phenomena).

The unenlightened condition refers to when one brings a sudden doubt to the environment. Originally you see the sun with light and suddenly you arise with the thought, why does it have light?

The three extremely fine conceptions are: 1. The unenlightened condition, which is the primal action, the stirring of the perceptive faculty; 2. The ability to perceive phenomena (perceptive faculties); 3. The object perceived.

What is the ability to perceive phenomena (perceptive faculties)? It is a sudden unenlightened thought turns the original brightness into darkness; instantly, the ability to perceive begins. The “perception” is the continuous phenomena of attachment in your thought. This continuous phenomenon lets you start confusion, and after being confused to a certain extent, then the object is perceived and manifested before you.

Let us offer an example: ordinarily when you use your eyes to look around, you do not have any feelings. If you stare at the sky for a long while, your eyes become tired, and this tiredness produces unreal images; after seeing unreal images for a long while it becomes the same as a mirage, where you truly think these images are real and you begin to have doubt, confusion, cognitive distortion, and fear.

How does the condition of any matter become karma and the strength of continuous phenomena? It is attachment. It is because you are unclear that they are originally illusory images and mirages.

In that case, this perception of the object once it generates can be extremely serious, and the object perceived turns into a condition where the image of the object perceived which serves as the affinity occasion to manifest six common concepts as the sights, sound, smells, tastes, touch and all illusory phenomena; this is quite troublesome. A moment ago, we talked about how the nature of the Five Skandhas (the five composition elements of our existence – all materialistic phenomena, feelings, thinking, mental formation and consciousness) are the absence of inherent existence, but one is not, does not have the same thinking.

Why? One thinks continuously and incessantly – delusional thought.

Therefore, we have this experience, a matter that you continuously think about, either you have attachment to it or you are disgusted with it. Then you need to decide. After the decision is made, there is still another situation, which is whether you want to do it or not?

Our afflictions all come from here.  If you currently think you do not have afflictions, and are truly without afflictions, your body will be transparent, and the cells will stop metabolizing. Furthermore, you become non-human.

What are you? It is barely enough to be called a Buddha.

The word “Buddha” was a new word created by ancient people because it is beyond the description of words and therefore describes a non-human “佛” as Buddha.

Are there many Buddha? They are so numerous that it is countless and boundless.

The enlightened people are extremely many, where are these many enlightened ones? They are in your eyes, ears, noise, tongue, body and mind; sights, sounds, scent-smells, tastes, touch, and all illusory phenomena.

If you do not have attachment, then these phenomena are called Buddha. You have attachment to these phenomena then it becomes “you or I, right or wrong, people, matter, places, object, virtuous or evils, mountains and rivers, earth” – all manifested.

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

 

再講深一點就「一念無明生三細,境界為緣長六麤」。「無明」就是突然對這個環境產生疑惑。本來你看這太陽有光,我們突然想,奇怪它為什麼有光?

「三細」是三種細微的現象:業相,轉相,境界相。

這「轉相」是什麼?突然的一念把原來的光明,一下變成黑暗,剎那,開始產生「業相」。「業」是你念頭裡執著的「相續相」。這個「相續相」讓你自己開始產生迷惑,迷惑到一個程度,境界現前。

我們舉例:我們平常這個眼睛看看四周,你會有感覺。你盯著空中看,看久了,眼睛疲勞。疲勞產生空花幻影,空花幻影久了,就跟海市蜃樓一樣,你真的以為是真的,產生疑惑,產生顚倒,產生恐懼。

講出來,任何事情的狀態,它怎麼樣變成業力呢?

變成連續相的這種力量?就是執著。就是不明白,原來是空花幻影。

這個「境界相」一產生不得了,境界就變成一個條件,「境界為緣」,「緣」就是條件。條件產生「六麤」:色、聲、香、味、觸、法,這個很麻煩。我們剛剛講那「五蘊皆空色、受、想、行、識」都是空的,但他那個地方不空。

為什麼?他連續不停的想 – 妄想。

所以我們自己有一個經驗,一件事情你如果連續想,你不是執著它,你就是討厭它。那你要做決定,決定了以後,你還要有一個狀態,你到底要不要做?我們的煩惱都從這裡來。

如果你現在認為你沒有煩惱,真的沒有煩惱,你的身體就透明,你的細胞就停止新陳代謝。更講出來,你就不是人了。

你叫什麼?勉強講叫「佛」。

「佛」這個字是古代新造的,因為沒有辦法形容,所以形容「非人者,佛也」。「佛」是這樣來的。

這個「佛」多不多?多的無量無邊的。

覺悟的人太多了,這種太多的覺悟者到底在那裡?我告訴你,就在你的「眼、耳、鼻、舌、身、意」,「色、身、香、味、觸、法」裡。

你不執著,這些現象都叫佛。你執著這些現象就是你我是非,人事地物,善惡好壞,山河大地,都來了。

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