MASTER SHEN-LONG | Explanation of the Title: Prajna Paramita Heart Sutra, Part 103
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Explanation of the Title: Prajna Paramita Heart Sutra, Part 103

(Last week we ended with, “It is not that I want to criticize; while explaining the “disciplinary precepts”, there are not different standards between one who has left home to become a monk/nun and the layman/ lay women, and everyone is naked. If you truly have body and mind purified without defilement, then you have achieved full marks; going from here to a lower grade then no one is qualified.”)

The next one to explain is “excessive or lascivious act”: not necessarily between just men and women, a man and woman is merely one hundred millionth part of it. The “excessive or lascivious act” is what? Fascinated by it, immersed in it.

What is being immersed? Like soaking yourself in the ocean or being aged in a sauce jar. After soaking for a long time this is an “excessive” phenomenon; also, it is inborn.

What is the true and right livelihood of all beings? “Excessive or lascivious act” to be one’s “right livelihood”.

What is the “right livelihood”? Which one of us is not reincarnated from lustful intentions to enter a mother’s womb in preparation for rebirth; only in the case one is Buddha or Bodhisattva comes again, who is pure and radiance without intention, like how Shakyamuni Buddha was born to Queen Maya of Shakya. Where did he come out from? He came out from the right armpit of Queen Maya of Shakya. Referring to the discourse of Buddhism, in his biography it says:

Queen Maya walks under a Sal tree (Shorea robusta) in the beautiful flower garden of Lumbini Park, she knows the time of birth is coming and the Sal tree bent the branch down like an imperial canopy, she held onto a Sal branch, and the prince was born from her right armpit. At the time of his birth, then he walked seven steps. One step, one lotus flower presented in the air; he stated with one hand pointed to heavenward and one hand pointed to earthward:

I (represent the Buddha-nature) is the only supremacy above and below Heaven.

This is extremely exceptional. Are any of us born like him? What does he mean by this? Many people have misunderstood this and make a statement that the Buddha acts so arrogantly and say that He is the supremacy. No, this “I” refers to the Buddha-nature. Prince Siddhartha with one hand pointed to heavenward and one hand pointed to earthward, between Heaven and Earth there is only Buddha-nature that shines brightly alone, regardless it has been ravaged by countless reincarnations of birth and death; it has not disappeared. This is about the enlightenment nature in every one of us – the radiant essence of life.

This I is the infinite “I” of Tathagata and the “I” of being the master of oneself free from all resistance; it is not described by all beings as the physical body or the “arrogant-I”. People should not be mistaken by this.  This Irepresents he is not born from the lust intention. No, he is born by the vow power to help and enlighten countless beings. That is enormously different.  He is not born by the power of karma; it is by the vow power. We are born by the power of karma which has no option but to enter a mother’s womb in preparation for rebirth into this world.

If we die, in the next life to be a human again, the Buddhist scripture has given a detailed description about how we enter a mother’s womb in preparation for rebirth into this world. The phenomena are very clearly explained in the Sutra; a person has 7 series of 7 days totaling 49 days called the “transitional state” and the soul drifts around. After a person takes their last breath, one’s karmic retribution shall have 49 days to wait for reincarnation, to wait for the new family that you have predestined affinity to re-enter a mother’s womb in preparation for rebirth into this world. The status to be either rich or poor is destined.

What is reincarnated phenomenon?

Among the pitch-black, the drifting soul is on one’s own completely. When the wind blows the soul floats back and forth either attaching to a tree branch or any kinds of materials, but all is very difficult because there is no body and fear arises.

The method in “offering the liberation of the soul at the transitional state” has been illustrated:

The 1st seven days:

One sees the light emanating from one’s own nature. Do not be afraid of this light emanating from your own nature. The light is several thousand times stronger than the sun but do not be afraid, once you see the light emanating it is your own radiance and merge with it then you will have the opportunity to be reborn into the Three Upper Realms (heaven, human, asura). If you do not realize that is your own light or you are frightened, this light will then vanish.

The 2nd seven days:Many strange phenomena appear again, those phenomena all make you restless.

Why? If you did not have the training of cultivating yourself in the right practice while you were alive, then you are confused after death.

What kind of training? At the time of being alive, nothing is unclear, then it is fine. After death, you are still able to maintain awareness and able to have realization, seeing these perceptual objects and these manifested phenomena, you do not follow it. As your old enemies and old creditors are about to kill you or about to take you down to the Hell world, or about to fetch you; you know it all and you still can chant (mindfulness of) Amitabha.

A person who practices the method of the Pure Land School, truly chanting Amitabha would not go through this. How is it possible for one to go through the transitional state. You are alive, seeing Amitabha come and go along with Amitabha, going alive. There is no transitional state to go through, therefore non-exists these phenomena too. Also, there is no need to use the Bardo Method (normal practice of the Tibetan Buddhist Monk) to liberate the soul from the transitional state.

As this soul floats in this immense frightened darkness, it hopes to find a spot to make one’s home. The soul floats around, floats about, one sees a dim light in a distant place. That light is about a 10-15 watts light, some even only 5 watts—pale yellow light, and the soul feels warm with it. As soon as one feels pleasure, one goes there and sees a sight – one’s parents are in their lovemaking. This brings great trouble because it arouses one’s thought of sexual lust. This sexual intention from when one looks at the father and likes the father, they then enter the mother’s womb to become a girl, one likes the mother then one enters the womb to become a boy.

Entering a mother’s womb, once you arise with a mind of joy, you have already entered the womb. Once you enter the womb, you cannot come out. Once you enter the womb, everything of your previous incarnation will be forgotten and you will be reborn into this world and rejoin this society. Once we are born, no one comes out with a smiling face. Have you seen a baby come out with a joyful smiling face? None. All of them come out with bitter expressions or loud crying at the birth. After you are out, it depends on your personal karmic retribution, the ripening of action from the cause and effect with this family’s members.

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


( ) 持戒波羅蜜

(上星期講到: 不是我要批評,講「戒律」,「戒律」面前就沒有什麼出家人、在家人,所有的人都是赤裸裸的。你真的身心清淨,一塵不染了,你是做到了滿分了,等而下之就沒有。)








「我」是如來的大我 – 自在之我;不是眾生講的肉體,不是那種傲慢的我,不要搞錯了。他就代表他不是從淫念所生,不是的。他是以渡無量眾生的「願力」所生。那大大不一樣。他不是業力所生,他是願力。我們眾生是業力所生,不得不投胎。






第二個七,又出現很多奇奇怪怪的現象,這些現象都讓你心神不寧。為什麼? 你生前沒有修行的訓練,在死後是一片糊塗。





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