09 Oct 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.
為什麼？他連續不停的想 – 妄想。