02 Sep Explanation of the Title: Prajna Paramita Heart Sutra, Part 23
(Last week we ended with, “After you have these kind of concepts, then your “eyes, ears, nose, tongue, body and mind” will match accordingly. The eyes see, it will become “sight”. The ears hear, it will become “sound”. The nose “smells”, it becomes scent. The tongues “taste” flavor. The body feels “touch”. The mind has “thought” as the abstract notion. If you do the analysis this way, everything becomes clear.”)
The doctrine of The Hundred Division of All Mental Qualities and Their Agent mentions “the dharma of material existence”, “the dharma of non-correspondence to mental and material existence”, “the dharma of the mind”, and many more. The Discourse on the Stages of Yogic Practice (Yogacarabhumi Sastra) by Mi-Le Bodhisattva (Maitreya) provides more discussion, if people have interest one should read about it. The Discourse on the Stages of Yogic Practice (Yogacarabhumi Sastra) states clearly:
People originate from where?
How do people begin reincarnation?
How can you become Buddha?
How can one cultivate and comprehend the ultimate essence of the truth?
Today our talk is the most basic:
Why do we have difficulty to use our inherent wisdom?
What is the reason? It is due to this one thought of the unenlightened condition.
I have explained so much, I want to elaborate precisely this important point.
Today’s explanation about the Prajnaparamita Sutra is in the hopes that everyone can use Prajna (wisdom). We need to be very clear with how to use Prajna in our daily life.
What is the phenomenon of supreme wisdom? It talks the Dharma Body.
Therefore, if you can recover your Dharma Body, the identical meaning of recovering the Dharma Body is becoming Buddha. Buddha is enlightenment; becoming enlightenment is recovering the Dharma Body. This Body is omnipresence; although it is omnipresence, however strangely, it does not hinder all places. Currently, this Dharma Body is right here which penetrates through all materiality and spirituality and is no hinder to us. Precisely as we speak of phenomena in the spiritual world which exists no hinder to us; when we walk across and penetrate their body and mind, it does not exist any obstruction.
But if we bump ourselves against the wall, then it would not work. If we carry our body to bump the wall, it has feelings and senses pain; there is mental reaction to it, no, it does not work.
Why? It is the attachment.
There is a saying, a genuinely enlightened one without attachment can walk through walls; but why he does not demonstrate to you?
No, he cannot. He must be normal like everyone else. Otherwise, he becomes too different and can no longer advise people step by step to do cultivation to reach his level. When there is a large disparity, a person; 1. Initiates curiosity, 2. the mind rises with discrimination, and 3. the mind starts with delusional thoughts. In that case, they will feel contrary that this teaching is too difficult and too hard to learn.
A practitioner has just mentioned that the “Diamond Vehicle” of Tibetan Buddhism (Vajrayana) is hard to study which is a misconception. In fact, all the religious sects are the same and the methods to enlightenment are all equal.
Since we all have the Dharma Body, how to recover it? Use Prajna.
Therefore, we need to recover our Prajna function, this is the importance.
First, you must exercise to compose your mind.
Last time I mentioned how to compose the mind during mind activation with thought arousal in your daily routine life. It does not need to exercise every day. For some people who are not that busy or are not heavily burdened with work, then you should exercise either sitting quietly at home, study the Buddhist scriptures, worship Buddha and chant Amitabha, follow the cultivation practices of Tibetan-Buddhism, or chant mantras; all these exercises are good.
But, what is the purpose? It is to attain an internal state of imperturbability, exempt from all external sensations.
What is an internal state of imperturbability? Your mind is unmoved by any manifested phenomena.
You can still be very sociable with friends and enjoy laughter, but your inner mind does not have any impressions of happening; exactly it is attending all matters without the mind bound to it. Every day you are “busy at trivial matters, and while you are busy handling everything, there is no matter being registered in the mind”. Remember this, being busy the mind must be without registering matter, and without matter to handle you can also be busy. “Busy at trivial matters” is precisely the game played in the life of the human world. “Being busy handling everything, but no matter is registered in the mind” displays your pure self-nature without defilement. You must be able to understand this.
How to practice when you activate the mind with thought arousal?
All phenomena originate from your thinking; without thinking then everything will be alright. For example, people living in this world all wants to survive, you think:
First, to survive one needs to make money, because without money one cannot live.
Second, to survive one needs a guarantee for living.
If using Prajna wisdom to see survival, how to see this? All of you think about it, it is the same.
We have the same three meals a day to support the five vital organs in our bodies, we go to work the same, to contact with people of this society the same.
You use what kind of mentality? In the first place, you should understand the rule to follow the chain of cause and effect to receive karma-result as the consequences of one’s action. As a man, he reaps what he sows.
心經 卷(二) 法、化、報三身
(上星期講到: 你有這麼個觀念後，「眼、耳、鼻、舌、身、意」就對上了。 眼，遇之成色。耳，聞之成聲。鼻，嗅是聞香。舌，嚐味。身，是觸。意念，是法。你這樣把它分析，清清楚楚。)
人怎麼來的? 人怎麼輪迴的? 你怎樣成佛? 怎樣才能修證?
講真正覺悟的人，沒有執著，走就過去了；可是他為什麼不顯給你看？不能，他要跟大家一樣，不然太特殊了，不能夠勸大家一步一步的修行，到達他這個地步。因為差別懸殊，人就(一)起好奇心。(二) 起分別心。(三) 起妄想心。那反而更讓他覺得這個「法」很難、很難學。