MASTER SHEN-LONG | Prajna Paramita Heart Sutra, Part 74
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Prajna Paramita Heart Sutra, Part 74

Prajna Paramita Heart Sutra, Part 74

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

(Last week we ended with, “A bodhisattva mind is like the tranquil moon, who constantly roams in the state of no phenomenon all in all; they come to save the “wisdom life” of all living beings. To reimburse the debts of numerous existence of world-periods, expresses they are into the dream of all living beings. Being vast and might like the spring breeze, they also do not have attachment. This is truly what we need to learn from them.”)

[Sutra] Hence, to know that Prajna Paramita (perfection of transcendent wisdom) is a Mantra of Great Inconceivableness, a Great Bright Mantra, a Supreme Mantra, An Unequalled Mantra. It can relieve all suffering. It is pure, true and not false.

Commentary:

With regards to this Mantra of Great Inconceivableness, Mantra is a word that we need to understand; it represents the reactions of the mind’s fluctuation within the universe. Mantra encompasses both good and evil mind thoughts. An evil thought is Mantra, as in wishing someone to have a speedy death, the sooner the better. Prajna is also Mantra, which is the energy of a purified mind of defiling illusion condition. Therefore, regarding Mantra, we may also explain it as energy. If you have pure energy, other people with you will feel purified of defiling illusion.

When we are with Guan-Yin Bodhisattva (Avalokitesvara), the energy is very pure. Guan-Yin Bodhisattva has no worry, no affliction; when we appeal to her, she responds.  Why does she do it this way? If you appeal for whatever, she will give it to you. There is only one requirement; if you appeal for bad things, she will not answer you. If you want to do virtuous deeds, and you want to achieve enlightenment, she will certainly help you achieve the result.

Therefore, Mantra itself is the wave-motion of a language. The wave-motion of a language starts from a mind thought which creates extensive energy. Therefore, the fundamental essence of the Great Compassion Mantra of Guan-Yin Bodhisattva (Avalokitesvra) is all in all no phenomenon, which is the fundamental essence of no hindrance in one’s mind, and the fundamental essence of no wisdom and nothing can lay hold of. From this fundamental essence generates:

With unconditional mercy to the one without natural affinity, to have unconditioned compassion for the same nature;

This is very important.

What is unconditional mercy to the one without natural affinity?  The table, the chair, and you have mercy towards it.

Mercy has a non-attacking nature; it is not gentleness; however, it is a kind of deep concern without barrier, without gain or loss, self, or selfishness. It is a kind of unselfish concern, but without emotion.  If you have emotion, then this problem is serious. To have emotion and then existing confusion feelings damages all. Therefore, whether to have the natural affinity or not have the natural affinity; it is to treat all equally without exception. This equality is beyond comprehension and is completely equal, as you are he, and he is I; you, he and I are three of an integral whole.

We need to understand: why is that you are he, and he is me?

From the aspect of phenomena, everyone is different, since you and I are the same; how come my way of thinking and looking at things is different from your way of thinking and looking at things?

But Buddha Bodhisattva can achieve the concept of I am you and him. This is because Buddha Bodhisattva has the concept of equality. Regarding the concept of others and I, he has none completely. He can thoroughly see all phenomena manifest from Buddha-nature, precisely a continuous image generated from the combination of numerous circumstantial conditions, exactly the phenomena of all living beings that is Buddha-nature and no difference. In that case, Buddha Bodhisattva’s Buddha-nature and our Buddha-nature are equal, since all are in equality, then unconditional mercy to the one without the natural affinity.

Let me give an example: If one day you run into someone, and he says: “Please alms-give your eyes to me.” Would you give it to him?

You probably think this person must have a mental problem. But Bodhisattva would truly give it to him. Bodhisattvas are not dumb; to them, all are equal. Even her giving also equals to non-giving, there is no attachment of giving or non-giving. This is because she knows nothing can be lay hold of.

Living beings have attachment to their pair of eyes. Eyes can feel pain and have feelings, it is very valuable as windows to the soul. Bodhisattva do not have this concept; her generosity has no demand for payback and has a real immaterial mind free from illusion.

To have unconditioned compassion for the same nature is speaking further in-depth about this.

What is the same nature? It is the same Buddha-nature, the same life source; therefore, he has unconditioned compassion. Compassion is different from pity; to have compassion is to see all living beings originally is Buddha, but now they are all muddle-headed.

How do Bodhisattvas handle it? She uses a compassionate mind to treat all living beings and wants to wake up all living beings from this state of confusion and cognitive distortion. Therefore, the absolute universal enlightenment Bodhisattvas (samyak-sambodhi) wants to keep the last grade of unenlightened condition (the fundamental worry or the first thought activation of unenlightened and confusion) to enter the dream of all living beings to help them. This is the display of an unconditioned compassionate and merciful mind; it is ultimately to have unconditioned compassion for the same nature.

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

 

所以[經文]故知般若波羅密多咒是大神咒,是大明咒,是無上咒,是無等等咒,能除一切苦,真實不虛」。

這個「大神咒」,這個「」字我們要瞭解。「」就是宇宙當中心靈反應的波動。這個「」是善惡心念。惡念就是「」,希望某某人快快死,越早越好,這也是「」。般若也是「」。般若是心清淨狀態的磁場。所以「」我們也可以解釋成磁場 – 現代話磁場。你如果磁場清淨的,別人跟你在一起就感覺到清淨。

你看我們和觀音菩薩在一起,那很清淨。觀音菩薩沒有憂,沒有煩,沒有惱,我們有求必應。他為什麼要這樣做?你要求什麼他都給你。惟一一點,你要求惡的,他不會答應。如果你想向善,要覺悟,他絕對成就你。

所以「」本身來講是一種語言的波動。語言的波動從心念出發。心念出發造成一個廣大的磁場。

所以觀世音菩薩的大悲咒,大悲咒的本體是「畢竟空」,是「心無罣礙」的本體,是「無智亦無得」的本體。這個本體產生無緣大慈,同體大悲。這個非常重要。

什麼叫「無緣大慈」?桌子,椅子,你都對它慈悲。

慈,對它沒有攻擊性,它不是溫柔,是一種沒有障礙的關切,沒有得失,沒有我,沒有自私的。它是無私的關切,但又沒有情感。如果有情感,那這個問題嚴重了。有情,就有迷,有感,就壞了。所以有緣、無緣一律平等。這個平等是不可思議,它是究竟平等,你就是他,他就是我,你我他三位一體。

我們應該瞭解一下,為什麼你就是他,他就是我?

我們現象上每個人都不一樣,即然你和我是一樣,為什麼我的想法,看法和你的想法看法是不一樣?

但是佛菩薩可以做的到,我就是你,就是他。因為佛菩薩有平等的觀念。他對於人我之間完全沒有人我的觀念。他徹徹底底看到佛性變現的一切相,就是眾緣和合的相,就是眾生相即是佛性沒有差別。那他和我的佛性就平等了,即然平等了,無緣可以大悲。

我現在舉個例,如果有一天,你碰到一個人,他說請你把眼睛布施給我,你會不會給他?

你一定想,神經病。但是菩薩真的會給。他不是白痴,他是平等了。他給也等於沒有給,給而無給,因為他「無所得」。

我們眾生執著這個眼睛,眼睛有痛有感覺,很寶貝的靈魂之窗。菩薩他沒有這個觀念。他的布施沒有回報,他無心的。

同體大悲更深一層了。什麼同體?同一佛性,同一生命源頭。所以他大悲。

悲,悲憫的意思。它跟憐憫不同,憐憫還一點可憐的意思。悲憫是看到眾生原來是佛,現在迷迷糊糊的。

他怎麼辦?他用慈悲心來對待眾生,他把眾生從迷惑颠倒當中喚醒。這就是無什麼等覺菩薩要留一品「生相無明」入眾生的夢裡去幫助眾生。這就是大慈悲心的表現,同體大悲的極致。

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