MASTER SHEN-LONG | Explanation of the Title: Prajna Paramita Heart Sutra, Part 144
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Explanation of the Title: Prajna Paramita Heart Sutra, Part 144

The Perfection of Meditation to Samadhi Level (Dhyana-Paramita)

Today we begin to explain the perfection of meditative concentration to Samadhi level (Dhyana-Paramita), one of the Six Paramitas (perfections). Last time we talked about the perfection of proficient diligence is precisely the Pure Land of Bodhisattva. The word proficient refers to unadulterated; diligence denotes eternally non-stopping. What is eternally non-stopping? The pure mind, the unrestrained mind, the mind of equality, and the compassionate mind; combining these minds together is called Surangama-Samadhi.

Previously, it was referred to when explaining Prajna: 
The Supreme Teaching from above the Crown of the Great Buddha’s Head, on the Esoteric and Profound Cause of Tathagata, through Practicing Cultivation to Realize the Truth to become Buddha in All Disciplines of Salvation of Various Bodhisattva-Surangama Sutra
The Surangama means:  
All matters are within Buddha nature, which is ultimately inexhaustible and indestructible.
How does Surangama initiate? You must pacify the mind.        

Today we continue to explain the perfection of meditative concentration to Samadhi levelmeditative refers to wisdom, concentration refers to all characteristics completely beyond laying hold of; this exactly is meditative concentration. If you have any characteristics in mind, then there is problem. What is called characteristics in mind?  It is falling into the impression. 

For example, after brushing your teeth and rinsing your mouth together this morning, you started to see things and began to fall into the impression. How does it fall? Remember what you like and what you dislike. This is called saving the image to Alaya-consciousness. Alaya is exactly a database of thoughts that most people talk about. After stored for a long time, there will be some problems. It is discrimination, attachment, and delusional thought. The most serious is delusional thought.

Therefore, if you want to return to the pure essence of all matters are within Buddha nature, which is ultimately inexhaustible and indestructible, you must let go of all these impressions. How to let go? Cannot be attached. Precisely, you must not cling to things of either this world or the supramundane world. No, you must not. Especially you cannot attach to the secular way of thinking. You can do things, you can have contact with others daily for business dealings in these manners of current society, but you cannot have it in your mind. If you have it in your mind, after fallen into the impression, then your life generates a problem of gains or losses.  After gains and losses for a long time, a phenomenon appears which is affliction. After having affliction for a long time, the body and mind becomes unpleasant. How can there be stillness of mind control when the body and mind are unpleasant?

So basically, the body and mind have purified without defilement is the essence of the original life. But now most people do not have this, what they have is just the hidden capability.  The hidden capability is not discovered, not excavated, and not trained by oneself. Regarding this hidden capability: that is why we say all Buddhas who become Buddha rely on meditative concentration. Within this hidden capability exists meditative concentration, within the hidden capability exists the Six Paramitas (perfections). 

Today our focus is about meditative concentration to the Samadhi Level; therefore, we highlight it for review.  

Meditative refers to the pure mind, the mind of rationality, the mind of equality, and the mind of compassion. 
Concentration is a bright mind, and the mind of omnipotence. 
Therefore, meditative concentration can control the scattering and disordering. 
“Scattering” is the mind not concentrated and the fault of modern people is that the mind is not concentrated. 
“Disorder” is not proficient diligence, it is called pursuing disorder and impulsiveness. Disorder means thinking too much and wanting to grab all. 

“Impulsiveness” means one cannot settle the mind. 

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

 (十) 禪定波羅密

今天開始講「六波羅蜜」裡面的,「禪定波羅蜜」。上次講「精進」。「精進」就是菩薩淨土,菩薩唯一淨土是「精進」。「精」,是純;「進」,是永遠不停。什麼永遠不停?清淨心、自在心、平等心、大悲心,這幾個心合在一塊兒,就叫《首楞嚴定》。

《大佛頂如來密因修證了義諸菩薩萬行首楞嚴》,我記得上次講「般若」的時候講過。《首楞嚴》是一切事究竟堅固。

《首楞嚴》怎麼來的?必須要把心定下來。

今天繼續講,就講到「禪定波羅蜜」。「禪」是智慧,「定」是一切相了不可得 – 這就是「禪定」。如果心中有「相」,那就有問題。什麼叫「相」?落入印象。

舉例:今天早上一起來,常常講這個例子,刷牙、漱口完了以後,開始看到事事物物,就開始落入印象。

怎麽落法?喜歡的也記住,不喜歡的也記住,這叫把影像存到阿賴耶識。「阿賴耶」,就是我們一般人講的思想的資料庫。存久以後就開始有了什麼問題?分別、執著、妄想。最嚴重就是妄想。

所以如果要回到「一切事究竟堅固」清淨的本體,必須要把相放掉。「相」怎麼放?不能執著。基本上來講,就是不能執著一切世、出世間法,不能執著。尤其世俗的想法不能執著。可以做,可以每天跟人家接觸談生意,現在社會的這些方式可以,但是心裡面不能有。心裡面如果有,落入印象後,人生就產生個問題 – 得失。得失久了,人就出現一個現象 – 煩惱。煩惱久了,身心不愉快。身心不愉快,怎麼會有定?

所以基本上,身心清淨,一塵不染, 是原來生命的本體。可是現在大部分的人都沒有了,有的只是潛能。潛能沒有被發現,沒有被挖掘,沒有被自己訓練出來。潛能,就是我們講所有一切諸佛成佛靠「禪定」。潛能當中就有「禪定」,潛能中有「六波羅蜜」,都是潛能。

今天我們講「禪定」,所以把它捻出來看一下。「禪」是清淨心、理智心、平等心、大悲心。「定」,是光明心,是無所不辦心。所以「禪定」治散亂。「散」,是意念不集中,現代人的毛病就是意念不集中。「亂」,上次講過,不是「精進」,叫亂進,躁進。亂,就是思想太多,都想把它抓住。「躁」,是心定不下來。

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