MASTER SHEN-LONG | Prajna Paramita Heart Sutra, Part 60
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Prajna Paramita Heart Sutra, Part 60

Prajna Paramita Heart Sutra, Part 60

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

(Last week we ended with: Although the story is very dramatic, life is precisely this way.)

A person who pursues a goal stubbornly, if you are still in your illusion then you will surely die. In that case, it is another kind of person who is not willing to die. While this may seem sad, honestly speaking, it is a joke.

Why? Fundamentally there is no such thing as aging and death.

For what reason is there not?  Even the unenlightened condition does not exist, then where does this “I” come from?

“I” also does not exist, then who is born, who ages, who is ill, and who dies?

No one. Therefore, there is no phenomena of “birth, aging, illness and death”.

There is no “birth, aging, sickness and death”, also no ending of “birth, aging, sickness and death”. To cite from this: No “people, matters, places and things”; also, no ending of “people, matters, places and things”. This is extremely important. The good thing about Buddhist Sutra is one or two sentences can point out our errors and make us realize it. All of you may feel a little bit enlightened now; the question is with this little bit of enlightenment, how you are going to maintain it. For instance,

I explain the Sutra now, but I do not take this matter seriously. When I am on stage, I just speak from my mouth.

Why? I take this matter and consider it as if not having this matter.

In that case, am I not taking the Sutra explaining to heart? I am very conscientiously doing my explaining, paying attention to every sentence and every condition. The unstable minds of the audience, I have observed them all clearly.  But I do not mind; I am in the game.

It should be this way when we handle things; if you do things and always have conflicts with your boss, do not deal with your co-workers, or regard people nearby feeling very unpleasant entirely; I am telling you, your attachment is too serious, and you do not know how to play the game. To be serious in the game that is a masterful hand. The so-called master hand (expert), and yet one does not have a hand. Explaining the Sutra uses the mouth, but honestly speaking, one does not have a mouth; you are seeing it wrong again.

Therefore, to listen to the Sutra explaining, the most important is you are not in the state of listening. Sutra explains if you have listened, it demonstrates you have attachment.  If you have given your ear to it, you need to forget it. To listen without attachment in mind, without attachment to do the listening yet is listening to all the true meaning; to do so with full concentration and no attachment when doing, and without attachment of doing, then one is truly doing it perfectly. In the future, these kinds of phrases are many. Using this kind of method to explain is very meaningful.

Why?   It is to hear with full concentration and no attachment to do the hearing.

Does it go in the left ear and out the right ear? One does not. When one hears, the mind is without distracting thought. Therefore, when one hears without that phenomena of doing the hearing, that significance and implication of its core which one can experience it.

So, hearing the Sutra explained is known as learning of the Sutra and called an experience for oneself. To see things is not seeing, it is through learning and to experience for oneself.

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

 

人追求的目標,如果還在你的幻想中,你一定要死,那還有一種死的很不干願。說起來很悲哀,說老實話,那是一個笑話。

為什麼?根本就沒有「老、死」這一回事。

為什麼沒有?無明都沒有,那來個「我」?

我都沒有,誰生,誰老,誰病,誰死?

沒有了。所以「生、老、病、死」都沒有。

無「生老病死」亦無「生老病死」盡,我們引用這句話,無「人事地物」,亦無「人事地物」盡,這個非常重要。佛經的好處就是它一兩句話就可以把我點醒,大家現在都覺得好像有點覺悟了,問題是,這一點覺悟,看你怎麼保持。

譬如說:我現在在講經,我沒有把這當一回事。我從來沒有,我上台,嘴一開,就可以了。

為什麼?我沒有把它當一回事。

那我認不認真?我很認真的講,每一句,每一個狀態,下面人心的浮動,我觀察的清清楚楚。但是我不傷腦筋,我是在遊戲。

我們做事也就這樣,你如果做事老是跟你的上司起衝突,跟同事不來往,對你周遭的人都感覺到很不愉快,我告訴你,你太執著了,你不懂遊戲。在遊戲中認真,那是高手。所謂高手,他又沒有手。你要說講經用嘴,老實講,他沒有嘴,你又看錯了。

所以聽經,最重要你要沒有聽。聽經如果有聽,表示你有執著。你如果聽進去了,要把它忘了。聽而無聽,無聽而聽,做而無做,無做而做。將來這樣的句子,我想會有很多。它用這個方法來解釋非常有意思。

為什麼?聽而無聽。

是不是聽的左邊耳朵進,右邊耳朵出?他不是,他聽的時候,心裡面沒有雜念。所以他聽的時候,沒有聽的那個相,而那心中的那個意義,意味,他體驗到了。

所以聽經叫聞經,叫體驗。看東西不是用看的,是用聞的,體驗。

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