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。)

下面一個講「淫」,淫不見得是男女,男女只是億萬分中之其中一個部分。

淫是什麼?迷在裡面叫淫,浸淫在其中。

浸是什麼?好像泡在海水裡面,泡在醬缸裡。泡久了,這現象就是淫,也是與生俱來。

眾生以什麼是真正的正性命?淫,為正性命。

什麼叫正命?那個投胎不是從淫念投胎的。除非是再來人,清淨光明沒有念頭,像釋迦牟尼佛降生到摩耶夫人身上。他從那裡出來?摩耶夫人的右脇出生。《佛本生故事》講過,

摩耶夫人到無憂樹下,曉得太子要出生了,無憂樹就把樹枝低垂下來,像一個華蓋一樣,摩耶夫人把手往上一搭,太子從右脇出生。出生的時候,就走了七步。一步,一朵蓮花在空中,一手指天、一手指地,講了八個字:「天上、天下,唯我獨尊」。

這個還得了!我們那個出生像這樣子。他這意思是什麼?很多人誤會,你看佛很驕傲。他是「唯我獨尊」。不是。「我」是「佛性」。悉達多太子,一手指天、一手指地,天地之間唯佛性放光動地,生死輪迴怎麼樣摧殘,它都沒有消失。講的是我們每個人的覺性,生命的光明本體。

「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。

我們如果死了以後,下一生如果還來投胎做人,經典上有描述我們怎麼投胎的。這現象經典上講的清楚,人七七四十九天叫「中陰身」,這靈魂遊蕩。人斷氣以後,他業報上該應他還要有四十九天時間等待投胎,等待有緣的家庭,他去投胎,「窮通富貴」註定好了。

投胎是什麼現象?

在一片漆黑當中,這遊魂無依無靠。風一吹他就飄來飄去,附在樹枝上也好,附在任何物質上,都很難。因為沒有身體了,生恐怖。

「中陰救渡法」裡有講過:

第一個七天看到是自性光明,這自性光明你不要害怕。因為光太強了,比太陽光強幾十萬倍,不要害怕。你一看到光明,那是我自己的光明,跟它融入了,你就可以有機會投生到善道。如果你不認為那是你的光,或者你害怕,這光明就消失。

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。

什麼訓練?在生前腦筋要清楚,沒有一件事情不清楚的,這可以。死了以後,腦筋還是保持清醒,可以認證,可以看到這些境界、這些現象,不隨它去。冤家、債主要來殺人,冤家、債主要帶你到地獄了,冤家、債主要抓人了,你都知道,還可以念佛。

修淨土的人,真正念佛,不會經過這些。那裡還經過什麼「中陰身」。活著,看到阿彌陀佛來,跟著去了,活著去,沒有經過「中陰身」,所以也沒有這些現象。也不用什麼「頗瓦法」,「頗瓦法」就是「中陰救渡」,不需要。

這個人在無邊黑暗恐怖中飄蕩,很希望找一個安身之處。飄來飄去,飄、飄,看到遠處有一個昏黃的光。那個光暗暗的,大概十個燭光、十五個燭光,有的五燭光,昏昏黃黃的,他也覺得很温暖。一看到覺得歡喜,他就去了。一去看到一個景象,就看到父母在行房。這一行房麻煩大了,因為勾起他的淫念了。這個淫念,一看喜歡父親的,投胎變女的;喜歡母親的,投胎變男的。

我們投胎就這玩意,你一生歡喜心,入胎了。一入胎,出不來了。一入胎,前生事情什麼都忘記了,我們就到這個社會來了。一呱呱落地,沒有一個是笑著的。你有沒有看過那一個是歡歡喜喜笑著出來?沒有。全是苦著臉,要不就是大哭大鬧出來。出來以後,看你個人業報,跟這家人的因果業報。

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