02 Sep Explanation of the Title: Prajna Paramita Heart Sutra, Part 18
(Last week we ended with, “To help one to what extent? To help one to become Buddha. This is unimaginable!”)
To help everyone to become Buddha by using what method? Using the “Wisdom in perfecting the accomplishment of self-welfare and the welfare of others”, is precisely perfecting one’s accomplishment. The accomplishment is the wisdom of benefiting the self and others, that is the “wisdom arising from fundamental wisdom”.
One is “fundamental wisdom” and one is “wisdom that arises from the fundamental wisdom”. The “wisdom that arises from the fundamental wisdom” refers to after when one becomes Buddha and then re-entering the six realms of reincarnation to connect your past affinity with all sentient beings again.
How to reconnect? The past bonded affinity with all living beings is mixed with kindness, evil, good, bad and discrimination; now turn the past bonded affinity of kindness, evil, good, bad and discrimination to be all equal. After you turn it to be all equal is becoming Buddha. After becoming a Buddha, you will see all living beings have Buddha-nature; since there is Buddha-nature then everyone can be enlightened. Since all can be enlightened, then the time to help all living beings is an endless existence of world-periods where there is no difference, it is limitless and boundless existence of world-periods.
The “existence of world-periods (kalpa)” represents a time unit. In fact, in universal space dimensions there exists no time. The universe is in the inherent life radiance of our self-nature fundamental essence; the universe is merely one drop of that radiance. Like the great ocean, the universe is merely a drop of that ocean water. Currently, mankind’s wisdom is only equivalent to 1 of hundreds of millions of that ocean water, but after one becomes Buddha, your wisdom is as mighty as that big ocean.
Therefore, “The Great Perfect Mirror Wisdom, the Wisdom regarding all things equally and universally, the Wisdom of profound insight and observation, the Wisdom of perfecting the accomplishment of self-welfare and the welfare of others”; these four wisdoms are the inherent four functions in our life. In fact, all four wisdoms can be summed up as “the Great Perfect Mirror Wisdom” precisely summarizing Prajna.
The term “Four Wisdoms” is to establish the concepts for people who have already engaged in cultivation practice. Earlier we explained in a general way, now we explain having this concept using Buddhist terminology to explain Prajna. So those who have studied it for a while or new beginners can all understand.
Last, I need to mention that Prajna (wisdom) itself has no phenomena. You should not think that Prajna has phenomenon so as to pick up your eyeglasses and then you can see. No, there is nothing to see.
Where is Prajna? It functions only after your affliction is extinguished.
The first function, your eyes penetrate the wall seeing up down left right; whatever you want to see, all manifest before your eyes and your original eye function has recovered.
The ear, the language and sounds of all the sentient beings in the universe. There is none that cannot be heard.
The nose, all sweet smells, stinky smells and all smells can be smelt. There is none that cannot be smelled.
The “eyes, ears, nose, tongue, and mind” have fully recovered which is called recovering the function of the six sense-organs. This is a normal person.
A person who has recovered these six functions is normal, being unable to recover these six functions is abnormal. Our current way of living is abnormal because we do not know anything. After recovering these six phenomena, you can be free from your affliction to then help all living beings; otherwise it is impossible. Like swimming, if a person falls into water, if you cannot swim how can you save the one who has fallen?
To recover purity, equality and wisdom ability, what is the fastest way? Chanting Amitabha to go and be born to the Bliss World of Amitabha Pure Land.
By leaning on the same cultivation practice life after life without attaining a result; it indicates that we have never become enlightened, we have never attained Prajna, and we have never beheld the brightness of our own self-nature. If we have, then we would not be here.
Today, if you truly want to recover your essence of purity, equality and enlightenment, then you must chant Amitabha with sincerity to go and be born to Amitabha Pure Land.
Therefore, where is the Bliss World of Amitabha Pure Land? It is an energy field. Do not be mistaken by the description of fairytales. It is precisely when you are unified with the energy of pureness, equality, enlightenment and compassion as one, that you let yourself to become free from worries and afflictions. Only after you have recovered this energy then you can help people with natural affinity. The school of Buddhism says:
Buddha is unable to help a person who does not believe in his teaching as no natural affinity with him.
What is natural affinity? It is the condition. It does not mean Buddha does not want to help them; it is because they will not listen to what you say.
Why would they not listen? There lacks the condition of natural affinity.
It all relies on the natural affinity; thus, people state that they need to be connected widely with good natural affinity. However, from the standpoint of cultivation practice, you should be connected widely with pure affinity. Goodness, one is still attached to goodness. If without attachment, then it is pure affinity.
I wish everyone can truly make up their mind to chant Amitabha:
- Let go of all attachments.
- Make an earnest vow to go and be born to the Bliss World of Amitabha Pure Land and recover one’s own pure essence and wisdom.
- Return to help mortal life from reincarnations in the suffering sea of this universe again.
After you have recovered your true ability, then helping all living beings is as easy as blowing away dust. Without this ability then you will be dragged into the phenomenon of reincarnation again, which is how we have been trapped in our past lives.
卷 (一) 無住和四智