⊙一性圓融德相，皆是清淨無漏。一實之理，離虛妄相，本性平等，無有變易。
⊙「爾時世尊從三昧安詳而起，告舍利弗：諸佛智慧甚深無量」。《法華經方便品第二》
⊙三昧：正定、調直定。
⊙調直定：調心之暴燥，直心之曲解，定心之散亂。
⊙制妄念妄想而凝心思惟，心定於一處，故曰「定」。
⊙善心一處住不動，是名三昧。
***************************************************
【證嚴上人開示】
「一性圓融德相，皆是清淨無漏。一實之理，離虛妄相，本性平等，無有變易。」
一性圓融德相
皆是清淨無漏
一實之理
離虛妄相
本性平等
無有變易
「一性圓融自然」，知道天地萬物，只要是有生命，全都是共同一性。每一個眾生都是，本具「一性圓融」，在大自然間都是清淨無漏，無論是哪一種生命，都與生俱來本有。
這是「一實之理」，是佛陀開始要向大家顯示的真理，讓大家能瞭解，一切都是在「一實真理」中。但是我們眾生普遍都是在計著，世間一切的虛妄。佛陀用「一實真理」就是要讓我們能夠遠離虛妄的形相，讓我們能瞭解「本性平等，無有變易」。
比如在佛教的經典中，也有這樣一段的小故事。在一個很安靜的小小的村莊。有一天這個村莊在慶祝年節，所以全村莊的人大家喝酒作樂。在那當中大家喝醉時，飯也差不多吃飽了，忽然間，回頭一看，遠遠的地方，一片的樹林已經著火了，火似乎有向前延燒過來的感覺，大家見了很惶恐！因為前面的道路，火燒起來了，無路可逃。
這其中有一位比較清醒，還未喝醉酒的人，開始就說：「是啊，前面的火一直燒起來，斷了逃生之路。不過，應該佛陀釋迦牟尼佛，似乎在近處，所以大家應該心靜下來，來稱念釋迦牟尼佛。」
這期間，好像聽到，遠遠的聲音很溫柔，好像一股清涼的氣一般，聲音很清楚，大家聽得很分明，好像這樣在叫：「大家要瞭解，火，不只是你們面前所看到的這個火，其實最真實的火有三種：第一種是貪欲之火；第二種是瞋怒之火；第三種是愚癡之火。這三火合一，那就是很可怕了。人人應該要靜下心來，我現在用智慧之水來洗滌、來潤澤大家的心，希望人人的心能將這三火趕緊熄滅。」
當佛陀這樣說的時候，佛陀的形象也現在前了。看佛陀、聽佛法，不知覺中，前面山林的火也慢慢，似乎就已經慢慢熄滅掉了。
跟著佛陀一同到來的比丘眾，大家看到這個形態，感覺到不可思議！就問佛：「這有何因緣？這一群人怎麼能夠這麼有福，正好佛陀在附近的地方，能得救。」佛陀開始就坐了下來，跟大家說起了，再過去(的)過去，無央數劫以前。
同樣有一片的森林乾旱，樹木都乾了，焚風很大，所以風一吹，就是起火了。火一燒起來，整座森林裡很多的動物，就是求生無門。已經周圍都是火了，要逃去哪裡呢？
其中有一隻鳥，名稱叫做歡喜首，這隻鳥不忍心：「我有翅膀，火在燒的時候，用我的翅膀能遠離。有一些動物沒有翅膀可飛，假如火沒有熄滅下來，不知道要燒掉多麼多的生命？」
一念悲心起，展開了牠的翅膀，就在山與海之間來回，牠用牠的翅膀沾水，將滴滴的水要來滅火。這期間來來回回不知道經過了幾千次。
天人看了就說：「歡喜首，用你這麼微小的身體，二片的翅膀沾水就能來撲滅火，哪有可能？」
但是這隻鳥，牠的回答就說：「我的身體雖然很小，不過我的願力比這片的火林更寬、更大，所以我這輩子，若是將這片火林打不熄，我發願來世，來世我也要繼續將這片火林熄滅掉。」就是這麼懇切，悲心大願感動了天人，所以天人就天降大雨，將這片火林大火熄滅掉了。
佛陀說到這裡，露出微笑，向著比丘這樣說：「諸比丘，你們要知道，那隻歡喜首的小小鳥，就是我過去生無數劫以前在修菩薩道，身為鳥類，我所發願。現在這群人和我有因緣，就是那時候，那些走獸動物受到我的救護，生生世世，他就有發這個心願，所以修行持戒，有這個持戒的因緣，已經幾生中在人間來回，得人身。雖然在人道，同樣是安分守己，但是習氣未除。這次我對他們講，三種心靈之火，希望用這種的智慧，來熄滅掉眾生人人心中無明的火焰。」所以這是過去的因緣。
所以，這就是佛陀的智慧。我們眾生無論何時都是沉迷於虛妄相，雖然來人間，還是同樣執著於虛妄。所以在現在這一期，化度將盡的時刻，還是以一乘之理，無非是要眾生能離虛妄的相。所以我們就要用心來體會佛陀所說法。
前面我們的〈序品〉，最後文殊菩薩向大家這樣叮嚀：「你們的心若是有疑問，告訴你們，佛將要開始向大家解釋。」從這樣說完，佛陀慢慢就開始從三昧出定了。
「爾時世尊從三昧安詳而起，向舍利弗說：諸佛智慧甚深無量。」
爾時
世尊從三昧
安詳而起
告舍利弗
諸佛智慧
甚深無量
《法華經方便品第二》
這段〈方便品〉的開頭，那就是佛陀即將為大家，解釋心靈上的疑問，所以大家已經凝聚心念要用心來聽。所以，釋迦佛那時候，就是叫做「爾時」，那時候佛陀開始慢慢從定中出定了，「三昧安詳而起」，不是人起來，而是同樣坐在那裡，眼睛睜開，慈視，用慈眼來看看大家。我在定中，人人想要求法的心，是否整齊？這樣來看，很安詳。
「起]就是開始，佛陀的眼光就看著舍利弗，就向舍利弗說：「舍利弗，諸佛智慧甚深無量。」佛陀的用意，我們要用心來瞭解，為何佛陀看這麼多人之後，目光，那個眼光定在舍利弗身上，向舍利弗來說：「諸佛智慧甚深無量。」
其實，「佛先已入無量義處三昧(中) 」。佛陀講《法華經》之前，就是講《無量義經》，接下來他是入無量義處之三昧。放光現瑞，光能照到無量的世界去，這就是「三昧」，佛陀入於定中，「三昧」。
「三昧」叫做正定，這個定也叫做「調直定」。
三昧：
正定、調直定
我們的心要調，調得直，大菩提道直。大家要瞭解，過去師父已講過，菩提道就是覺道，覺道是很直，這就是覺悟之道，所以叫做「調直定」。
要調什麼？調心之暴躁。我們人人心就是瞋怒之火。剛才那個小故事不是說過了，貪欲之火、瞋恚就是暴躁之火等等，癡、愚癡之火，這就是我們眾生心，心的煩惱，都是在暴躁之中。
修行就是要將心調，調心除去暴躁，再調，調直我們心的曲解。其實，我們人人在世間很多虛妄的相，我們都去妄計，「夢妄思想念」。因為在這世間裡，《無量義經》說我們都是在「夢妄思想念」，所以一切的道理，無法入心，將道理曲解，追隨著外面夢妄的境界。
這就是我們眾生心不直，都在曲解中，信，不正信；信，就是一念偏差妄信、邪信，一念差就是千步錯了。所以我們應該要好好來調適，將我們的心向著道要直，「直心為道場」，不可曲解「真實法」。所以這個定，也是要讓我們定心直道於法中，沒有曲解。
所以定就是要定我們的心，讓它不要散亂，所以叫做調。調心、直心、定心——調我們的心不可暴躁，直我們的心不可曲解，定我們的心不可散亂，這樣叫做「調直定」，這就是「三昧」。
調直定：
調心之暴燥
直心之曲解
定心之散亂
制妄念妄想
而凝心思惟
心定於一處
故曰定
調直定就是要來制伏我們的夢妄之想。我們要好好在生活中，時時我們要聞、思、修。好好來思惟聽到的法，我們今天此時法是否入心？要凝聚我們的心思，定於一處，我們的心要常常顧好，常常都是行茲在茲，我們的心與我們的行動要結合在一起。
所以「善心一處住不動」，這樣叫做「三昧」，叫做「定」。
善心一處住不動
是名三昧
常常我們的心要善，培養我們的善心住在一處，就是讓我們的內心，讓善念不動搖。
希望我們學佛，真正是要去除了「夢妄思想念」，不可受外面的境界來誘惑我們，不可讓我們心中的三盞火，來聚集起來。所以大家要時時要多用心。
Explanations by Master Cheng-Yan
Subject: Extinguish the Three Fires of the Mind (熄滅心火修三昧)
Date: December. 03. 2013
“Our intrinsic nature is perfect and virtuous, pure and flawless. Principles of the one reality [help us] transcend unreal and false appearances and [realize] the equality of our intrinsic nature, which has not been altered.”
“Our intrinsic nature is perfect”. We must realize that all things in the world, as long as they are living, have the same nature. All sentient beings intrinsically have a perfect intrinsic nature. In its natural state, it is pure and without Leaks. No matter what kind of living being it is, intrinsically it has that nature. These principles of one reality are the truths that the Buddha is about to reveal to us. This helps all of us understand that everything is encompassed within the principles of one reality.
But we sentient beings are often attached to the illusory and false things in the world. The Buddha taught “true principles of one reality” to help us transcend illusory and unreal appearances, to help us realize “the equality of our intrinsic nature, which was not been altered.”
For example, take this story from the Buddhist sutras, about a village that was very peaceful and quiet. One day, the village was holding a celebration, so all the villagers gathered in one place. They drank and celebrated. They became drunk and had almost eaten their fill. Suddenly, they turned around and saw that, in the distance, the forest was on fire. The fire seemed to be advancing toward them. They became very afraid, because the fire had cut off the road, blocking their only escape route. Among them was a man who was not drunk. He said, “Yes, the fire is advancing and has cut off our escape route. But Sakyamuni Buddha should be nearby, so we should calm down and call out His name.” At this time, it seemed they heard a gentle voice in the distance, like an infusion of fresh air. The voice was clear, and they all heard it. It said to them, “You must understand that the fire you see in front of you is not the only fire there is. There are three kinds of true fire. First, the fire of greed. Second, the fire of anger. Third, the fire of ignorance.When the three fires converge, it is truly frightening.”
“Now, you must calm down, and I will cleanse and nourish your minds with wisdom in the hopes of extinguishing the three fires.”
As the Buddha was saying this, His form appeared in front of them.As they saw Him and listened to His Dharma, they were unaware that the fire in the forest had gradually subsided.Even the bhiksus who came with the Buddha were amazed when they saw this.So, the bhiksus asked the Buddha, “What are the causes and conditions of this group of people for them to be so blessed that You happened to be nearby and could save them?”
The Buddha sat down and told them this story.In the distant past, countless kalpas ago, there was also a forest, suffering a drought.A strong foehn wind was blowing and the trees were so dry that when the winds blew, a fire started.Once it was ignited, the animals in the forest had no way out.They were surrounded by fire, how could they escape?There was a bird called Happy-Head.He could not bear to see this.“I have wings, so when there is a fire, I can fly away from the forest.But some animals don’t have wings.If the fire is not extinguished, many lives will be lost.”
A compassionate thought arose in his mind, so the fire spread his wings and flew between the mountain and the sea.He saturated his wings with sea water and flew back to douse the flames with the drops of water carried on his wings.
He flew back and forth thousands of times.When a heavenly being saw this, he said, “Happy-Head, your body is so small.Do you really think you can put out a fire with the water on your wings?”But the bird answered, “Even though I’m small,the powered of my vows is broader and greater than the forest fire.Even if I can’t put out the fire in this lifetime, I vow to continue in may next life until the fire is extinguished.”The bird’s sincerity and compassion touched the heavenly being, so he sent down a heavy rain to extinguish this forest fire.
The Buddha stopped here, smiled and said to the bhiksus, “Fellow bhiksus, as you may know, that little bird, Happy-Head, was I in a past life.Countless kalpas ago, I was practicing the Bodhisattva-path.Even as a bird, I made these vows.Now, as for this group of people here, they were the animals that I saved back then.Lifetime after lifetime, they made vows to practice and uphold precepts. These causes and conditions have brought them to this world in human form for many lifetimes. Even though they are in the human realm and are fulfilling their responsibilities in the world, they still have habitual tendencies. This time, I told them about the three kinds of fire in their minds. I hope to use this wisdom to extinguish the fire of ignorance in their minds.”
So, these were their karmic conditions. This is the Buddha’s wisdom. Sentient beings are always confused by illusory and false appearances. Though they are in this world, they are still attached to their illusions. When [a Buddha’s] conditions for transforming others in a lifetime is about to end, He always teaches principles of one reality. This is solely because He wants sentient beings to transcend illusory and false appearances. So, we must put our hearts into comprehending the Buddha’s teachings.
After the end of the Introductory Chapter, Manjusri Bodhisattva reminded everyone. “If you have any questions in your minds, I am telling you that the Buddha is about to give you an explanation.” After he said this, the Budha gradually emerged from Samadhi.
“At that time, the Buddha arose serenely from Samadhi and told Sariputra, the wisdom of all the Buddha is extremely profound and unlimited.”
At the start of the Chapter on Skillful Means, the Buddha was about to resolve the questions in everyone’s minds. Therefore, they were ready to focus and listen attentively. At that time, refers to the moment Sakyamuni Buddha gradually emerged from Samadhi. [He] arose serenely from Samadhi. He did not stand up. He continued sitting there, but He opened His eyes and looked compassionately at everyone. [Now that I have emerged from] Samadhi, are you united in your desire to seek the Dharma? He looked very serene.
“Arose” signified a beginning. He looked at Sariputra and said, “Sariputra, the wisdom of all Buddhas is extremely profound and limitless.” We must make an effort to understand His intent. After the Buddha looked at all these people, why did He finally fix His gaze on Sariputra and say to him, “the wisdom of all Buddhas is extremely profound and limitless?” Indeed, “the Buddha first entered the Samadhi of Infinite Meanings.” When He taught the Lotus Sutra, He first expounded the Sutra of Infinite Meanings. Then He entered the Samadhi of Infinite Meanings, radiated light and manifested auspicious signs. The light could reach infinite worlds.
This is the Samadhi the Buddha entered, which is also called Right Concentration. It is also used to “adjust, straighten and quiet.”
Our minds need to be adjusted to be as straight as the Bodhi-path. You must remember that in the past I said that the Bodhi-path is the path to enlightenment. The path to enlightenment is very straight. So, we say it adjusts, straightens and quiets. The path to enlightenment is very straight. So, we say it a adjusts, straightens and quiets.
What are we adjusting? Our irritability. In our minds, there is a fire of anger. The short story I told just now mentioned the fire of greed. Anger is like a fire of irritability. And there is the fire of ignorance and delusion. As sentient beings, our afflictions come from our irritability . Spiritual practice can adjust our minds, so we can eliminate our irritability and straighten our distorted thinking. Indeed, when we see illusory and false appearances in this world, we have delusional thinking, perceiving and recalling because we live this world.
The Sutra of Infinite Meaning states that we all live in a state of “delusional thinking, perceiving and recalling.” This is why no principles can penetrate our minds or straighten out our distorted thinking. We pursue external delusive phenomena because our thinking is not straightforward; it is distorted.
When we do not have Right Faith, our thoughts deviate and we have delusional and evil beliefs. One stray thought takes us 1000 steps off course. Therefore, we must really adjust our minds and straighten out our thinking.
“A straightforward mind is a spiritual training ground” and will not distort the True Dharma. Therefore, Samadhi will lead us on the straight path to the Dharma without veering [off-course]. Therefore, we must steady our minds and prevent them from scattering.
This is adjusting, straightening and quieting; we adjust our mind so it is not irritable, straighten our distortions and quiet our distractions.This is adjusting, straightening and quieting. This is the Samadhi the Buddha entered, Control delusional thoughts and thinking, concentrate the mind to contemplate and focus the mind in one place. This is called Samadhi it is to adjust, straighten and quiet.
It can control our delusional thinking. In our daily living, we must constantly listen, contemplate and practice. We must really consider whether the teachings we are listening to now have entered our hearts. We must focus our thoughts and focus them in one place.We must always take good care of our hearts and mind our actions. We must harmonize our hearts and actions.
So, “a benevolent heart abides in one place, unwavering.” This is called Samadhi, a state of concentration.
This mind must always be benevolent; we must nurture it so it abides in one place.
This means we must not allow our benevolence to waver. I hope we learn Buddha’s Way to truly eliminate “delusional thinking, perceiving and recalling.” We cannot be tempted by external phenomena or let the three fires of our minds converge.
Therefore, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「爾時世尊從三昧安詳而起，告舍利弗：諸佛智慧甚深無量」。《法華經方便品第二》
⊙三昧：正定、調直定。
⊙調直定：調心之暴燥，直心之曲解，定心之散亂。
⊙制妄念妄想而凝心思惟，心定於一處，故曰「定」。
⊙善心一處住不動，是名三昧。
***************************************************
【證嚴上人開示】
「一性圓融德相，皆是清淨無漏。一實之理，離虛妄相，本性平等，無有變易。」
一性圓融德相
皆是清淨無漏
一實之理
離虛妄相
本性平等
無有變易
「一性圓融自然」，知道天地萬物，只要是有生命，全都是共同一性。每一個眾生都是，本具「一性圓融」，在大自然間都是清淨無漏，無論是哪一種生命，都與生俱來本有。
這是「一實之理」，是佛陀開始要向大家顯示的真理，讓大家能瞭解，一切都是在「一實真理」中。但是我們眾生普遍都是在計著，世間一切的虛妄。佛陀用「一實真理」就是要讓我們能夠遠離虛妄的形相，讓我們能瞭解「本性平等，無有變易」。
比如在佛教的經典中，也有這樣一段的小故事。在一個很安靜的小小的村莊。有一天這個村莊在慶祝年節，所以全村莊的人大家喝酒作樂。在那當中大家喝醉時，飯也差不多吃飽了，忽然間，回頭一看，遠遠的地方，一片的樹林已經著火了，火似乎有向前延燒過來的感覺，大家見了很惶恐！因為前面的道路，火燒起來了，無路可逃。
這其中有一位比較清醒，還未喝醉酒的人，開始就說：「是啊，前面的火一直燒起來，斷了逃生之路。不過，應該佛陀釋迦牟尼佛，似乎在近處，所以大家應該心靜下來，來稱念釋迦牟尼佛。」
這期間，好像聽到，遠遠的聲音很溫柔，好像一股清涼的氣一般，聲音很清楚，大家聽得很分明，好像這樣在叫：「大家要瞭解，火，不只是你們面前所看到的這個火，其實最真實的火有三種：第一種是貪欲之火；第二種是瞋怒之火；第三種是愚癡之火。這三火合一，那就是很可怕了。人人應該要靜下心來，我現在用智慧之水來洗滌、來潤澤大家的心，希望人人的心能將這三火趕緊熄滅。」
當佛陀這樣說的時候，佛陀的形象也現在前了。看佛陀、聽佛法，不知覺中，前面山林的火也慢慢，似乎就已經慢慢熄滅掉了。
跟著佛陀一同到來的比丘眾，大家看到這個形態，感覺到不可思議！就問佛：「這有何因緣？這一群人怎麼能夠這麼有福，正好佛陀在附近的地方，能得救。」佛陀開始就坐了下來，跟大家說起了，再過去(的)過去，無央數劫以前。
同樣有一片的森林乾旱，樹木都乾了，焚風很大，所以風一吹，就是起火了。火一燒起來，整座森林裡很多的動物，就是求生無門。已經周圍都是火了，要逃去哪裡呢？
其中有一隻鳥，名稱叫做歡喜首，這隻鳥不忍心：「我有翅膀，火在燒的時候，用我的翅膀能遠離。有一些動物沒有翅膀可飛，假如火沒有熄滅下來，不知道要燒掉多麼多的生命？」
一念悲心起，展開了牠的翅膀，就在山與海之間來回，牠用牠的翅膀沾水，將滴滴的水要來滅火。這期間來來回回不知道經過了幾千次。
天人看了就說：「歡喜首，用你這麼微小的身體，二片的翅膀沾水就能來撲滅火，哪有可能？」
但是這隻鳥，牠的回答就說：「我的身體雖然很小，不過我的願力比這片的火林更寬、更大，所以我這輩子，若是將這片火林打不熄，我發願來世，來世我也要繼續將這片火林熄滅掉。」就是這麼懇切，悲心大願感動了天人，所以天人就天降大雨，將這片火林大火熄滅掉了。
佛陀說到這裡，露出微笑，向著比丘這樣說：「諸比丘，你們要知道，那隻歡喜首的小小鳥，就是我過去生無數劫以前在修菩薩道，身為鳥類，我所發願。現在這群人和我有因緣，就是那時候，那些走獸動物受到我的救護，生生世世，他就有發這個心願，所以修行持戒，有這個持戒的因緣，已經幾生中在人間來回，得人身。雖然在人道，同樣是安分守己，但是習氣未除。這次我對他們講，三種心靈之火，希望用這種的智慧，來熄滅掉眾生人人心中無明的火焰。」所以這是過去的因緣。
所以，這就是佛陀的智慧。我們眾生無論何時都是沉迷於虛妄相，雖然來人間，還是同樣執著於虛妄。所以在現在這一期，化度將盡的時刻，還是以一乘之理，無非是要眾生能離虛妄的相。所以我們就要用心來體會佛陀所說法。
前面我們的〈序品〉，最後文殊菩薩向大家這樣叮嚀：「你們的心若是有疑問，告訴你們，佛將要開始向大家解釋。」從這樣說完，佛陀慢慢就開始從三昧出定了。
「爾時世尊從三昧安詳而起，向舍利弗說：諸佛智慧甚深無量。」
爾時
世尊從三昧
安詳而起
告舍利弗
諸佛智慧
甚深無量
《法華經方便品第二》
這段〈方便品〉的開頭，那就是佛陀即將為大家，解釋心靈上的疑問，所以大家已經凝聚心念要用心來聽。所以，釋迦佛那時候，就是叫做「爾時」，那時候佛陀開始慢慢從定中出定了，「三昧安詳而起」，不是人起來，而是同樣坐在那裡，眼睛睜開，慈視，用慈眼來看看大家。我在定中，人人想要求法的心，是否整齊？這樣來看，很安詳。
「起]就是開始，佛陀的眼光就看著舍利弗，就向舍利弗說：「舍利弗，諸佛智慧甚深無量。」佛陀的用意，我們要用心來瞭解，為何佛陀看這麼多人之後，目光，那個眼光定在舍利弗身上，向舍利弗來說：「諸佛智慧甚深無量。」
其實，「佛先已入無量義處三昧(中) 」。佛陀講《法華經》之前，就是講《無量義經》，接下來他是入無量義處之三昧。放光現瑞，光能照到無量的世界去，這就是「三昧」，佛陀入於定中，「三昧」。
「三昧」叫做正定，這個定也叫做「調直定」。
三昧：
正定、調直定
我們的心要調，調得直，大菩提道直。大家要瞭解，過去師父已講過，菩提道就是覺道，覺道是很直，這就是覺悟之道，所以叫做「調直定」。
要調什麼？調心之暴躁。我們人人心就是瞋怒之火。剛才那個小故事不是說過了，貪欲之火、瞋恚就是暴躁之火等等，癡、愚癡之火，這就是我們眾生心，心的煩惱，都是在暴躁之中。
修行就是要將心調，調心除去暴躁，再調，調直我們心的曲解。其實，我們人人在世間很多虛妄的相，我們都去妄計，「夢妄思想念」。因為在這世間裡，《無量義經》說我們都是在「夢妄思想念」，所以一切的道理，無法入心，將道理曲解，追隨著外面夢妄的境界。
這就是我們眾生心不直，都在曲解中，信，不正信；信，就是一念偏差妄信、邪信，一念差就是千步錯了。所以我們應該要好好來調適，將我們的心向著道要直，「直心為道場」，不可曲解「真實法」。所以這個定，也是要讓我們定心直道於法中，沒有曲解。
所以定就是要定我們的心，讓它不要散亂，所以叫做調。調心、直心、定心——調我們的心不可暴躁，直我們的心不可曲解，定我們的心不可散亂，這樣叫做「調直定」，這就是「三昧」。
調直定：
調心之暴燥
直心之曲解
定心之散亂
制妄念妄想
而凝心思惟
心定於一處
故曰定
調直定就是要來制伏我們的夢妄之想。我們要好好在生活中，時時我們要聞、思、修。好好來思惟聽到的法，我們今天此時法是否入心？要凝聚我們的心思，定於一處，我們的心要常常顧好，常常都是行茲在茲，我們的心與我們的行動要結合在一起。
所以「善心一處住不動」，這樣叫做「三昧」，叫做「定」。
善心一處住不動
是名三昧
常常我們的心要善，培養我們的善心住在一處，就是讓我們的內心，讓善念不動搖。
希望我們學佛，真正是要去除了「夢妄思想念」，不可受外面的境界來誘惑我們，不可讓我們心中的三盞火，來聚集起來。所以大家要時時要多用心。
Explanations by Master Cheng-Yan
Subject: Extinguish the Three Fires of the Mind (熄滅心火修三昧)
Date: December. 03. 2013
“Our intrinsic nature is perfect and virtuous, pure and flawless. Principles of the one reality [help us] transcend unreal and false appearances and [realize] the equality of our intrinsic nature, which has not been altered.”
“Our intrinsic nature is perfect”. We must realize that all things in the world, as long as they are living, have the same nature. All sentient beings intrinsically have a perfect intrinsic nature. In its natural state, it is pure and without Leaks. No matter what kind of living being it is, intrinsically it has that nature. These principles of one reality are the truths that the Buddha is about to reveal to us. This helps all of us understand that everything is encompassed within the principles of one reality.
But we sentient beings are often attached to the illusory and false things in the world. The Buddha taught “true principles of one reality” to help us transcend illusory and unreal appearances, to help us realize “the equality of our intrinsic nature, which was not been altered.”
For example, take this story from the Buddhist sutras, about a village that was very peaceful and quiet. One day, the village was holding a celebration, so all the villagers gathered in one place. They drank and celebrated. They became drunk and had almost eaten their fill. Suddenly, they turned around and saw that, in the distance, the forest was on fire. The fire seemed to be advancing toward them. They became very afraid, because the fire had cut off the road, blocking their only escape route. Among them was a man who was not drunk. He said, “Yes, the fire is advancing and has cut off our escape route. But Sakyamuni Buddha should be nearby, so we should calm down and call out His name.” At this time, it seemed they heard a gentle voice in the distance, like an infusion of fresh air. The voice was clear, and they all heard it. It said to them, “You must understand that the fire you see in front of you is not the only fire there is. There are three kinds of true fire. First, the fire of greed. Second, the fire of anger. Third, the fire of ignorance.When the three fires converge, it is truly frightening.”
“Now, you must calm down, and I will cleanse and nourish your minds with wisdom in the hopes of extinguishing the three fires.”
As the Buddha was saying this, His form appeared in front of them.As they saw Him and listened to His Dharma, they were unaware that the fire in the forest had gradually subsided.Even the bhiksus who came with the Buddha were amazed when they saw this.So, the bhiksus asked the Buddha, “What are the causes and conditions of this group of people for them to be so blessed that You happened to be nearby and could save them?”
The Buddha sat down and told them this story.In the distant past, countless kalpas ago, there was also a forest, suffering a drought.A strong foehn wind was blowing and the trees were so dry that when the winds blew, a fire started.Once it was ignited, the animals in the forest had no way out.They were surrounded by fire, how could they escape?There was a bird called Happy-Head.He could not bear to see this.“I have wings, so when there is a fire, I can fly away from the forest.But some animals don’t have wings.If the fire is not extinguished, many lives will be lost.”
A compassionate thought arose in his mind, so the fire spread his wings and flew between the mountain and the sea.He saturated his wings with sea water and flew back to douse the flames with the drops of water carried on his wings.
He flew back and forth thousands of times.When a heavenly being saw this, he said, “Happy-Head, your body is so small.Do you really think you can put out a fire with the water on your wings?”But the bird answered, “Even though I’m small,the powered of my vows is broader and greater than the forest fire.Even if I can’t put out the fire in this lifetime, I vow to continue in may next life until the fire is extinguished.”The bird’s sincerity and compassion touched the heavenly being, so he sent down a heavy rain to extinguish this forest fire.
The Buddha stopped here, smiled and said to the bhiksus, “Fellow bhiksus, as you may know, that little bird, Happy-Head, was I in a past life.Countless kalpas ago, I was practicing the Bodhisattva-path.Even as a bird, I made these vows.Now, as for this group of people here, they were the animals that I saved back then.Lifetime after lifetime, they made vows to practice and uphold precepts. These causes and conditions have brought them to this world in human form for many lifetimes. Even though they are in the human realm and are fulfilling their responsibilities in the world, they still have habitual tendencies. This time, I told them about the three kinds of fire in their minds. I hope to use this wisdom to extinguish the fire of ignorance in their minds.”
So, these were their karmic conditions. This is the Buddha’s wisdom. Sentient beings are always confused by illusory and false appearances. Though they are in this world, they are still attached to their illusions. When [a Buddha’s] conditions for transforming others in a lifetime is about to end, He always teaches principles of one reality. This is solely because He wants sentient beings to transcend illusory and false appearances. So, we must put our hearts into comprehending the Buddha’s teachings.
After the end of the Introductory Chapter, Manjusri Bodhisattva reminded everyone. “If you have any questions in your minds, I am telling you that the Buddha is about to give you an explanation.” After he said this, the Budha gradually emerged from Samadhi.
“At that time, the Buddha arose serenely from Samadhi and told Sariputra, the wisdom of all the Buddha is extremely profound and unlimited.”
At the start of the Chapter on Skillful Means, the Buddha was about to resolve the questions in everyone’s minds. Therefore, they were ready to focus and listen attentively. At that time, refers to the moment Sakyamuni Buddha gradually emerged from Samadhi. [He] arose serenely from Samadhi. He did not stand up. He continued sitting there, but He opened His eyes and looked compassionately at everyone. [Now that I have emerged from] Samadhi, are you united in your desire to seek the Dharma? He looked very serene.
“Arose” signified a beginning. He looked at Sariputra and said, “Sariputra, the wisdom of all Buddhas is extremely profound and limitless.” We must make an effort to understand His intent. After the Buddha looked at all these people, why did He finally fix His gaze on Sariputra and say to him, “the wisdom of all Buddhas is extremely profound and limitless?” Indeed, “the Buddha first entered the Samadhi of Infinite Meanings.” When He taught the Lotus Sutra, He first expounded the Sutra of Infinite Meanings. Then He entered the Samadhi of Infinite Meanings, radiated light and manifested auspicious signs. The light could reach infinite worlds.
This is the Samadhi the Buddha entered, which is also called Right Concentration. It is also used to “adjust, straighten and quiet.”
Our minds need to be adjusted to be as straight as the Bodhi-path. You must remember that in the past I said that the Bodhi-path is the path to enlightenment. The path to enlightenment is very straight. So, we say it adjusts, straightens and quiets. The path to enlightenment is very straight. So, we say it a adjusts, straightens and quiets.
What are we adjusting? Our irritability. In our minds, there is a fire of anger. The short story I told just now mentioned the fire of greed. Anger is like a fire of irritability. And there is the fire of ignorance and delusion. As sentient beings, our afflictions come from our irritability . Spiritual practice can adjust our minds, so we can eliminate our irritability and straighten our distorted thinking. Indeed, when we see illusory and false appearances in this world, we have delusional thinking, perceiving and recalling because we live this world.
The Sutra of Infinite Meaning states that we all live in a state of “delusional thinking, perceiving and recalling.” This is why no principles can penetrate our minds or straighten out our distorted thinking. We pursue external delusive phenomena because our thinking is not straightforward; it is distorted.
When we do not have Right Faith, our thoughts deviate and we have delusional and evil beliefs. One stray thought takes us 1000 steps off course. Therefore, we must really adjust our minds and straighten out our thinking.
“A straightforward mind is a spiritual training ground” and will not distort the True Dharma. Therefore, Samadhi will lead us on the straight path to the Dharma without veering [off-course]. Therefore, we must steady our minds and prevent them from scattering.
This is adjusting, straightening and quieting; we adjust our mind so it is not irritable, straighten our distortions and quiet our distractions.This is adjusting, straightening and quieting. This is the Samadhi the Buddha entered, Control delusional thoughts and thinking, concentrate the mind to contemplate and focus the mind in one place. This is called Samadhi it is to adjust, straighten and quiet.
It can control our delusional thinking. In our daily living, we must constantly listen, contemplate and practice. We must really consider whether the teachings we are listening to now have entered our hearts. We must focus our thoughts and focus them in one place.We must always take good care of our hearts and mind our actions. We must harmonize our hearts and actions.
So, “a benevolent heart abides in one place, unwavering.” This is called Samadhi, a state of concentration.
This mind must always be benevolent; we must nurture it so it abides in one place.
This means we must not allow our benevolence to waver. I hope we learn Buddha’s Way to truly eliminate “delusional thinking, perceiving and recalling.” We cannot be tempted by external phenomena or let the three fires of our minds converge.
Therefore, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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