MASTER SHEN-LONG | Prajna Paramita Heart Sutra, Part 64
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Prajna Paramita Heart Sutra, Part 64

Prajna Paramita Heart Sutra, Part 64

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

(Last week we ended with, “the ancient people have a proverb: Nothing under the heavens matter until a foolish person messes thing up for oneself.  A wise person will never mess things up for oneself.”)

I believe none of you will admit you are a fool.

If you truly ask someone, are you a fool?

One might answer: “Yes, I am a fool.” But inside one’s mind, one will not admit to that.

This is because humans have discrimination and attachment; it is this problem which has extended humans to become more and more vague and have no direction. One has too many sufferings with feeling inharmonious here and feeling inharmonious there, and one cannot dispel and free oneself from the suffering sea. Mainly, one regards the matter overly serious; this is a big problem.

Therefore, if a person wants to free oneself, the only way is to have a mind purified of a defiling illusion, so that at any time and at any place your mind will be unaffected by any phenomena. On the outside when you meet others, you laugh and joke with all and know that all phenomena are unreal. You are very clear that none is your business. This body of mine will be cremated sooner or later, this mind of mine of past, present and future also cannot lay hold of as well, then you set the mind at rest.

As for the problem about the ruling chain of cause with conditional connection which shapes the producing effect with karma, where is it? When you are in the dream, it is there. When your mind is without attachment, then it does not exist. This “without attachment” is to be done thoroughly; attachment cannot be only less than one percent or two percent, one needs to be thorough like the Sixth Patriarch Hui-Neng.

The Sixth Patriarch Hui-Neng demonstrated totally letting go. All of you should read the Platform Sutra of the Sixth Patriarch if you have the opportunity; every single word and sentence in the Sutra is entirely about the condition after the Sixth Patriarch enlightened.

Ancient people joked:

For a person who has enlightenment, whatever one does is right.  

This is because one who has Prajna is without deviation. An unenlightened one who pays homage to Buddha and recites Sutra, will all be without usefulness; it has only been bounded with good affinity; one cannot get enlightened, and cannot resolve the problems of life and death.

Therefore, you must have full clarity; Buddhism does not demand that you recite Sutra or chant Amitabha. Sutra recitation or chanting Amitabha are all a means. Buddhism is for you to be disillusioned with everything and to let go of all.

Next, we talk about cessation the suffering, suffering must be able to cease. If you have attachment to suffering, then the phenomena of cessation the suffering exist. Now, if you are in the state of no suffering is also no ending of no cessation, then you are successful.

Does cessation the suffering exist? You need to do it by name only.

Is there such a thing as cessation the suffering? No, there is not.

Do we need to hear Sutra explaining? Yes, we do.

By name only as there is Sutra, is the Sutra scripture there?  No, there is nothing. There is not a single thing originally.

Buddha Bodhisattva help all living beings in this way; if you want to help a herd of pigs, you need to manifest as a pig then you can help them. If you want to help a herd of dogs, you need to manifest as a dog then you can help them. You need to be in the same form; if you are different from them then they will not accept you. So, for Buddha Bodhisattva to help humans they need to assume human form; Buddha Bodhisattva in the world of Hell or hungry ghosts must be the same form as they are – you need to become their colleague. Therefore, images of Buddha Bodhisattva exist in every form. If you are truly clear with all, then you become a Buddha Bodhisattva.

Thus, when we hear the Heart Sutra being explained, we may slowly experience this for ourselves on the inside. It talks about no or none from the beginning, and it also talks about the “no phenomenon and the mode of existing” which are no different, and “life and death” are no different.

Why does he explain this way?  His purpose is to precisely to tell you to not have attachment to life and death; this is very important.

I feel that everyone needs to have the correct way of looking at life in the universe. Since you are learning to become a Buddha, you need to use the concept of Buddha Bodhisattva to live your life. If you use an ordinary unenlightened concept, as the concept of yourself to live, then it is very troublesome. Your suffering cannot be resolved, your affliction is yourself wanting to do things a certain way, and your future will ripen as you have sown it. The people of Earth all have a shortcoming; they enjoy acting for themselves and suffering the consequences, torturing themselves, and they feel good about this.

The last is the way to nirvana. We have constantly talked about morality, the Way (Dao) is an undefiled living condition. Dao De Jing (The Classic of the Way and Virtue) by Laozi states:

The Way (Dao) that can be spoken of is not the universal and eternal Way.

The way to Nirvana cannot be described with language and words, is under the condition of selflessness.

Therefore, people speak of suffering, cause of suffering, cessation the suffering and the way to nirvana. After having suffered, in the end it accumulates like the sea, where we then need all suffering to be ceased, and after all is ceased then you will see the way to nirvana. Seeing the way to nirvana means to behold one’s Buddha-nature, seeing the inherent quality and the nature of our life.

So, suffering, cause of suffering, cessation the suffering and the way to nirvana does not progress in steps; it is a onetime event. If you know suffering, then detach from the suffering, and after having detached from the suffering, you will be enlightened. It cannot be where there is suffering, and you want to detach slowly, and then after having detached from it, then you will have enlightenment and be fine; there is nothing of this sort. It is the same way with “moral precepts, stillness of mind control, wisdom”; it is not saying:  After I abide the “moral precepts” then I am in the state of “stillness of mind control”.  After being good with stillness of mind control then I have “wisdom”.  There is nothing of that sort. When you abide the “moral precepts”, you have “stillness of mind control” and “wisdom”; all three are accomplished simultaneously.

If a person does not have anger, then this life on Earth is much easier to deal with. Therefore, suffering, cause of suffering, cessation the suffering and the way to nirvana has given us inspiration; if you use Prajna wisdom to resolve life, and use complete rationality to see through life, and furthermore, if you can be joyful every day, would this not be a pleasant thing!

I hope all of you can truly have a playful attitude towards the human world; there is no need to make life difficult for yourself. A beginner may have problems understanding this, but it does not matter, you can try to apply the preceding concept of all material phenomena are not different from no phenomena, the fundamental essence of no phenomenon is not different from all material phenomena; in your daily life. If you truly cannot experience it, then use the chanting Amitabha method to calm your mind.

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

 

我相信各位都不會承認自己是笨人。

你要是真的問他:「你是笨人嗎?」

他雖然口頭上說:「我是笨人。」但是他內心是不會承認的。這是因為人有分別、執著。就這個問題引申到最後變成你對於人生越來越糢糊,沒有方向。苦太多了,這裡不對,那裡不對,對於苦海沒有辦法釋懷,無法解脫。主要他對於事情太認真了,是大問題。

所以一個人要想解脫,只有一個辦法,心清淨。心清淨是隨時隨地你的心絕對不受影響。你在外面跟人家打交道,嘻嘻哈哈全是假的。你心裡很清楚,根本就不關我的事。我這個身遲早要燒掉,我這個心現在過去未來也得不到,你就安了。

至於因緣果報,業力這些問題,那裡有?你做夢時,有。你的心不執著,因緣果報就沒有。這個不執著是徹底的,不是執著一分,二分,他要徹底的像六祖惠慧能。

六祖惠慧能,他給我們示現的是完全放下。各位有機會,看一看六祖壇經,它裡面所講的字字句句都是六祖他覺悟後的狀態。所以古人開個玩笑:「覺悟的人,怎麼做都是對的。」因為他般若,他沒有偏差。沒有覺悟的人,拜佛念經都沒用,只是結個善緣,不能開悟,不能解決生死。

所以一定要搞清楚。佛教不是要你念經、念佛,念經、念佛那是手段。佛教是要你看破、放下。        

下面講「」,「」要能「」。如果你執著「」,你就有「」。現在「無苦亦無無滅盡」,那就成功了。

」有沒有?行式上要做。

有沒有「」這回事?沒有。

經要不要聽?要聽。

行式有經,經到底有沒有?沒有。本來無一物。

佛菩薩度眾生是這樣子的,你要度一群豬,你要變成一隻豬,你才能度牠。你要度一羣狗,你要變一隻狗度牠們。你要跟牠們一樣,你跟牠們不一樣,牠們不能接受你。所以佛菩薩度人要變成人。佛菩薩在地獄,在鬼道,都要變成它們那個樣子,要與它們同事。所以佛菩薩的形像是無所不是。你要是真的搞清楚,那你自己就成佛菩薩。

所以我們聽【心經】,可以慢慢地去體驗它裡面所講的。都講「」,從開頭就講「」,它亦講「」跟「有」沒什麼兩樣。「生」跟「死」沒什麼兩樣。

它為什麼要這樣講,它的目地就是叫你不要執著生死,這是非常的重要。

我是覺得大家對於宇宙人生,要能有一個正確的看法。你即然學佛,你就要用佛菩薩的觀念來生活。如果你用凡夫的觀念,用你自己的觀念來生活,那很麻煩,你的痛苦沒有人可以解。你的煩惱是你自己要這樣做,將來自做還得自受。我們地球的人都有一個毛病,他喜歡自做自受,自己折磨自己,他很高興。

最後一個字是「」,我們常講道德。德是道的作用。「」是沒有污染的生活狀態。老子【道德經】不是常講:「道可道,非常道」。「」可以說,非常道;它不是用語言文字可以形容的,它是一種沒有我的狀態。

所以人家講「苦、集、滅、道」,苦有了,最後聚集多了,我們就要把它滅掉。滅掉以後就見道,見道叫見性,見到我們生命的本性本質。所以「苦、集、滅、道」不是有層次的,它是一次完成的。知道苦,就離苦,離苦你就覺。不是說這裡有個苦,我要慢慢地離,離了我就覺,我就好了,沒這一回事的。「戒、定、慧」,也是一樣。不是說我「戒」完了,就是「定」。「定」好了就是慧,沒這回事。你「戒」了,就有「定」,就有「慧」。「戒、定、慧」是同時完成的。

一個人如果不生氣,那這個人生好辦。所以「苦、集、滅、道」給我們一個啟示,你用般若智慧來解決人生,用完全的理智把人生看穿,而且每天都嘻嘻哈哈,這不是很愉快?

我希望各位能夠真正的遊戲人間,不要再跟自己過不去。初學的聽不懂沒有關係。你把前面「色不異空,空不異色」的觀念狀態用在生活上試試看。若真的沒有辦法體驗,就用念佛的方法,把心靜下來。

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