MASTER SHEN-LONG | Prajna Paramita Heart Sutra, Part 48
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Prajna Paramita Heart Sutra, Part 48

Prajna Paramita Heart Sutra, Part 48

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

(Last week we ended with, “Until approaching your death and then you become reluctant to part from it all. This kind of situation happens to us almost every day.”)  

[Sutra] Hence, within no phenomenon exists no material phenomenon; no feelings, thinking, mental formations, and consciousness. No eyes, ears, nose, tongue, body, and mind; no sights, sounds, smells, tastes, touch, and all illusory phenomena.                                                                                                                    

 [經文]是故空中無色。無受想行識。無眼耳鼻舌身意。無色身香味觸法。

We have already explained all material phenomena, feeling, thinking, mental formations, and consciousness, thenwhy talk again about:within no phenomenonexists no material phenomenon?

He means to tell you that even there non-exists of no phenomenon and the mode of existing; it progresses one step further. Everyone needs to experience this on one’s own gradually.  I will give an example: This water, if we take a tree branch to draw on the water, it will create a ripple when we draw on it. But the ripple also disappears any time when you draw.

In the moment of drawing, what thing has faded away? It is no phenomenon.

To speak about the no phenomenais very intriguing.He says:Hence, within no phenomenon exists no material phenomenon; no feeling, thinking, mental formation, and consciousness.

So, all materialistic phenomena, feelings, thinking, mental formations, and consciousness also does not exist; water also does not exist.

You say the phenomena of relative opposites do not exist, the non-relative opposites do not exist as well, which is also an unreal phenomenon. Water becomes steam when met with heat, and steam rises to meet cold air to become rainfall. Despite the difference in phenomena, water still exists. But here he is telling you that even water also does not exist. Therefore, other people say that relative opposites do not exist, and non-relative opposites also do not exist. All Buddha Bodhisattva practice the Middle Way, where they do not attach to either side (non-existent or existent), and they even have no attachment to the Middle. When we listen to it, seems it is very difficult and very profound. I am telling all of you, it is not like that at all.

Then you ask, how to do it in your life? It is very simple. If you are hungry, you eat. When eating, do not nitpick. If you need to sleep, go to sleep, and do not do so for the sake of your face.

However, when wisdom starts to function, the one becomes outstanding, one handles all perfectly in front of the masses. When one is alone with oneself, one will find amusement in one’s own way. If you do not have mind thought, you will not be restricted by the space. When you are not restricted by time and space, that is the state of Hence, within no phenomenon exists no material phenomenon; no feelings, thinking, mental formations, and consciousness; no eyes, ears, nose, tongue, body, and mind; no sights, sounds, scent-smells, tastes, touch, and all illusory phenomena. One must not think that this sphere is unattainable, there is no need to be envious. Your daily life is exactly this way, honestly speaking, you live within this.

Eyes, ears, nose, tongue, body, and mind; which are the organs of sense. Mind is mind thought. Sights, sounds, scent-smells, tastes, touch and all illusory phenomena; refer to the Eyes that sees Sights, the ears hear sounds, the nose smells scents, the tongue tastes flavors, the mind corresponds with all illusory phenomena, and the body feels touch.

Every day, from morning to night, the six senses of organ produce the six impurities. “Impurities” talk about phenomena.

When the six senses of organ produce six impurities, what condition is it? If your mind has been activated with arising thought, to have discrimination and attachment; you use the mind and consciousness, then it becomes very troublesome.

We often talked about the “three minds and two consciousness”. It is very difficult for us to be single-minded. Buddha Bodhisattva living is called single-minded, meaning there is no defilement. Our living way is “three minded and two consciousness”, having one moment in the past, one moment in the present, one moment in the future. Therefore, this life goes wrong due to the three “minds” of past, present, future and two “consciousness”: the 6th consciousness of discrimination and the 7th (Manas) consciousness of attachment.

Why “three minds and two consciousness”? Because one wants to discriminate; one wants to have attachment.

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

 

〔經文〕是故空中無色,無受、想、行、識,無眼、耳、鼻、舌、身、意,無色、聲、香、味、觸、法,無眼界乃主無意識界」。

這個我們要慢慢的說一說。這「色、受、想、行、識」,我們也講過,也解釋了;那為什麼又說「空中無」呢?

他這個意思告訴你:連「」跟「有」都沒有,更進一步了。我想各位慢慢去體驗。我舉例:這個水,我們拿一個樹枝水上畫一畫,畫的時候有波紋。但是你畫的時候,那個波紋也就隨時隨地消失了。

那種畫的時候就消失是什麼東西?

說「」,這個東西很妙。他說是「故空中無色,無 受、想、行、識」。

色、受、想、行、識」也沒有了,水也不存在。

你說對立的不存在,不對立的他也不存在,水也是假象。水遇到熱,水蒸氣。水蒸氣上去遇到冷了下雨,儘管現象不同,水還在。可是他這裡告訴你,水也不存在。所以人家講:對立不存在,不對立也不存在。諸菩薩行的是「中道」,不著兩邊,中間也不著。我們聽起來好像很難,好像很玄。告訴各位一點都不是這樣。

那你說人生怎麼做?簡單的很,你餓,就吃。吃的時候不要挑。要睡覺,你就睡覺。不要為了面子。

可是智慧起作用的時候,他很妙,在大眾面前智慧他處理得圓滿,他自己獨處的時候他又自得其樂。

如果你沒有念頭的話,你就不受空間的限制。時空不限制的時候,就是「是故空中無色,無受、想、行、識,無眼、耳、鼻、舌、身、意,無色、聲、香、味、觸、法」。這個境界千萬不要覺得太高了,不要羨慕,你的日常生活就是這樣,老實說你就活在這個裡面。

眼、耳、鼻、舌、身、意」,是「器官」;「意」是「意念」。「色、聲、香、味、觸」,眼見色,耳聞聲,鼻嗅香,舌嚐味,意對識,身是觸。每天從早到晚「六根接觸六塵」。「塵」我們講現象。「根」是我們的器官、感官。

「六根接觸六塵」,它是個什麼狀態呢?如果你的心是起心動念,分別執著,你就意與識。很麻煩。

我們常講「三心二意」。我們很難做到一心一意。佛菩薩生活叫「一心一意」,它這個代表沒有污染。我們「三心二意」,一下過去,一下現在,一下未來。所以人生這個問題就出在「三心二意」。

為什麼「三心二意」?他要分別,他要執著。

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