20150716《靜思妙蓮華》禪定解脫之樂 (第610集)
（法華經•譬喻品第三）
⊙「菩薩行者，遠離五欲諸煩惱；思惟修靜慮法，勤精誠修習；求證佛乘，是為定慧解脫法。」
⊙「是諸眾生皆是我子，等與大乘，不令有人獨得滅度，皆以如來滅度而滅度之。」《法華經譬喻品第三》
⊙「是諸眾生脫三界者，悉與諸佛禪定解脫等娛樂之具，皆是一相一種，聖所稱歎，能生淨妙第一之樂。」《法華經譬喻品第三》
⊙是諸眾生脫三界者：三界之內，惱煩憂苦甚是熾盛，眾生住著於其中，如住於火宅裡一樣，備受逼迫之苦難堪。
⊙禪定：靜慮，即是止觀不二，或定慧不二的境界。
⊙禪定：譯曰思惟修，所對之境，思惟而研習之義，即一心考物為禪。或曰靜慮，心體寂靜，能審慮之義，一境靜念為定。
⊙一相：眾生之心體，一實之真如，如來之教法，一實之理相，即等同真如，非有雜染。
⊙一種：即圓融常樂，清淨微妙第一之樂。皆是一相，一種功德，為眾德本，是以能生無上法樂。
【證嚴上人開示】
「菩薩行者，遠離五欲諸煩惱；思惟修靜慮法，勤精誠修習；求證佛乘，是為定慧解脫法。」
菩薩行者
遠離五欲諸煩惱
思惟修 靜慮法
勤精誠修習
求證佛乘
是為定慧解脫法
常常說過，很多的煩惱，都是從五欲開始。這五欲，外面的境界，內心動念，無不都是因為五欲。五欲會惹來了很多煩惱，所以我們要用心戒除五欲，才能夠遠離煩惱。
所以，我們要「思惟修靜慮法」。「思惟修」就是叫做「禪」，「靜慮法」就是「定」。菩薩法，除了去除五欲，遠離煩惱，也是同樣在修禪定。「挑柴運水無不是禪」，生活中不離開這個禪的方法。那就是平時我們要「思惟修」，要好好思惟我們是在修行的人，好好思惟開口動舌、要好好思惟我們舉手動足；一切身、口、意業，我們在日常生活中，要好好思惟修行的方法。所以這叫做「禪」，而禪也叫做「思惟修」。
「定」呢？「靜寂清澄，志玄虛漠」，這就是定，那就是在「靜慮法」。這是修菩薩道的行者必定要勤，我們要精勤，我們要用誠懇的心，好好來修行，誠、正、信、實，這是我們的本分事，這樣，我們才有辦法，「求證佛乘」，這就是戒、定、慧、解脫的方法。學佛不離開這些事情，若要行在人群中，必定這個精神理念要好好把握。
在全球，看到菩薩在人間，菩薩的身影，遍布在他們的僑居地，他們有這分的法在心中，他們發願力行在人群中，再辛苦，他們都願意去力行。譬如說在馬來西亞，淡邊這個地區，有一戶人家是很苦。在那個村莊的人，大家都厭棄他，說：「很小氣，很難相處。家庭很困苦，我們想幫助他們，不但不願意接受，還是開口就要罵人。」所以，因為這樣，這個家庭受這個村莊，所不歡迎的，也厭棄了他。
不過，慈濟人在2007年，開始就接到這個(個)案，他們開始就去看這個家庭。這位先生是長年癌症，就是躺在床上。去看他的那一天，第一個眼光接觸到的是家庭，很簡陋、很亂。這個人他是華人，是華裔的，但是娶是娶印度裔的太太，這位先生，她本身還有一位姊姊，精神病又是白內障，已經都看不見了。
這倆夫妻有二個孩子，太太就是在外面在打工，做小工，也是不固定。家庭還有二個病人，一個是精神病，需要把她關在家裡，也需要三餐的照顧；又一位是躺在床上，脾氣又是這麼壞，又有二個孩子要讀書了。所以這個家庭的苦，可以想(見)。
但是，慈濟人既然看到了，接到這個(個)案，看到這個家，真的是不忍心。雖然那個村莊的人，人人反對我們去幫助他們，不過慈濟人還是不忍心，開始第一步驟，就是動員了我們慈濟人，有慈誠、有委員、志工，去為他們清掃屋內，為他們清理屋外，全都將它清理得，很整齊、很乾淨，然後我們就是每個月，常常來看他，細心背他、抱他，用車載他送去醫院。
又再看到他的姊姊，就是整日在那裡唉叫，眼睛又看不到，精神病，所以吵得，讓鄰居大家很不高興。所以我們要再想辦法，將她送去治眼睛，這樣為她白內障，手術好了，就開始送去收容所了。
像這樣，是不是這樣就結束了呢？沒有，還是繼續陪伴。這位太太需要工作，二個孩子就是，五年級、二年級的小學，所以這孩子也是需要有人照顧，我們就住近一點的慈濟人，三餐就送去給孩子吃飯。這都是用這樣的愛，仔細照顧。三不五時，就將太太、孩子，帶去(醫院)看她的先生，讓孩子與父親互動，就是建立他們家庭的親情，還是為他們建立起來。
一直到這位先生在去年，就是二０一三年的四月 ，這樣就往生了。往生，回到家裡時，慈濟人浩蕩長，這樣將它送回來，為他設一個很莊嚴的靈堂，開始大家來為他念佛，人數不少，非常的整齊。辦他最後的後事，之後，那個村莊的人看到了，這個團體確實了不起啊！能夠這麼真誠、耐心、愛去付出，這麼多年的時間，所以村裡人人很讚歎。
負責這個個案，我們的菩薩（鐘秋民），她就這樣說：「菩薩道上難行，但是能行。」看到這個家庭的母子，展開了那分輕安的笑容，他們說，那種的歡喜，是無法可形容的。這是要有經過，真的體會、身體力行，才能夠親自感觸到。
所以，修菩薩行實在是很困難，不過，只要你能邁開腳步去走，就不困難。但是，菩薩必定要，遠離五欲，去除煩惱，不論人家是如何說我們，我們就是願意付出。這種，這種沒有煩惱，一片清淨的心，這就是禪定的功夫。
所以「思惟修靜慮法」，這種的禪定，這叫做大乘的禪定法，這也就是「求證佛乘，是為定慧解脫法」。我們既然想要學佛，我們希望我們能夠成佛，希望我們的心，能夠接近佛的心，那就是與宇宙天體合而為一，這叫做「證」。「證佛乘」，就是證這分覺悟的境界，那就是定慧解脫的法。所以，我們要時時，用心在這分我們靜與定，我們要用心修習。
所以前面的(經)文就是說：「是諸眾生皆是我子。」就要有這種的心情，這個心很開闊。佛心既然將所有的眾生，都當作是自己的孩子，這是多麼平等的大乘法呢！不分那是別人，與我沒有關係。其實，天下眾生，與我們都有關係，我們將他視為一家人。佛陀將所有的四生，就是如一子，何況是人呢？這就是大乘法。
是諸眾生皆是我子
等與大乘
不令有人獨得滅度
皆以如來滅度
而滅度之
《法華經譬喻品第三》
「不令有人獨得滅度，皆以如來滅度而滅度之。」希望人人都能夠得救，希望人人都能夠得度，這就是佛陀的心胸。
接下來這段(經)文說：「是諸眾生脫三界者，悉與諸佛禪定解脫等娛樂之具，皆是一相一種，聖所稱歎，能生淨妙第一之樂。」
是諸眾生脫三界者
悉與
諸佛禪定解脫等
娛樂之具
皆是一相一種
聖所稱歎
能生淨妙第一之樂
《法華經譬喻品第三》
佛陀他要給眾生，那是希望人人都要去除煩惱，人人都能夠力行菩薩道，這是佛陀的心。所以這些眾生，希望這些眾生都能夠，「脫三界」。要「脫三界」就要入佛教門，入佛教門，自然他能夠脫三界。
若這樣，那就是「悉與」，全部給他。這因為有無量的財富，所以要給大家，很平等的這個財富，也就是平等的大法，全部要給眾生，同樣有與佛，同樣的那個禪定、解脫。這個禪定、解脫、娛樂，看，這樣救人之後，也是很快樂啊！剛才那個個案，所以「娛樂之具」，用這種的方法。「皆是一相一種聖所稱歎」，這都是用一個很平等，同一種的相，同一種的法。所以人人所稱歎，「聖所稱歎」，就是諸佛、菩薩，所稱歎的方法。「能生淨妙第一」的快樂，這種我們若能夠，與這樣的境界會合，真的是淨妙快樂啊！
所以「是諸眾生脫三界者」，是說「三界之內，惱煩憂苦甚是熾盛」。
是諸眾生
脫三界者：
三界之內
惱煩憂苦甚是熾盛
眾生住著於其中
如住於火宅裡一樣
備受逼迫之苦難堪
這個三界內，真的是煩惱的事情很多，憂、悲、苦、惱，實在像火在燒一樣。這個「三界」，常常告訴大家，是我們的心靈三界。欲念及周圍的境界，甚至我們自己心靈上，這種無明、煩惱，這就是我們的心地三界。我們人生，各人各人具備了這麼多的煩惱，唯有要入佛門來修，瞭解道理，才有辦法。
所以(經)文這樣說：「悉與諸佛，禪定解脫等，娛樂之具。」佛陀的慈悲，教化眾生，希望平等，人人都會體悟到，佛陀所教法，無不都是用佛的心懷，希望人人能夠生活中，都是在禪定、解脫之中，輕安自在，這樣快樂。
「禪定」，剛剛說過了「思惟修」。我們的內心，常常就是這樣的思惟——我們的心境、開口動舌、外面的境界，要是非清楚；該不該說的話呢？該不該做的事呢？我們的心念，該不該起這樣的煩惱、無明嗎？這叫做「思惟修」。
禪定，那就是「靜慮」與「思惟修」，這就是「止觀」。
禪定：靜慮
即是止觀不二
或定慧不二的境界
我們平時的觀念，有的時候心很亂，要將所有的境界，這樣回歸一處，這也是叫做「止觀」。「止觀不二」，那就是將我們的思惟會合起來，或是「定慧不二的境界」，這都叫做禪定。
禪定：
譯曰 思惟修
所對之境
思惟而研習之義
即一心考物為禪
「禪定」譯作「思惟修」，就是所對的境界，是思惟、研習的意思。
我們的心就是要合在一起，佛法，我們要用心深入。這外面的境界，我們要過濾過、要專心來研究，將佛法這樣放在我們的心裡。這樣的意思，也就是「一心考物為禪」。
將這些東西，我們好好地想：我們需要貪嗎？這個東西，它就好好地放著，我們看得到，這樣也就很好，何必要貪為己有呢？有看了，瞭解這叫做鑽石，這叫做玉，這叫做珍珠，這有它寶物的名稱，增長我們的知識。其實，這些東西，不只增長知識，我們還要再去思惟。
你們想，要拿出這塊玉出來，你們知道要破壞多少的山礦啊！要挖到那個鑽石，你們知道嗎？已經是破壞多麼大的面積，才能夠去取得這樣的鑽石！總而言之，幾億的東西在那身上，就有已經造就了幾億，多麼大，破壞大地山河的業，在那個地方所以說，到底看東西，我們是用什麼樣的觀念，來看東西？
所以「一心考物為禪」，這就是我們在研習，看一切的東西，看人事，瞭解，該幫助的我們要去幫助，不應該貪的我們要截止，這也是叫做「研習之義」，也就是「一心考物為禪」，我們就要用在，我們的日常生活中。
「或(曰)靜慮」，我們就要靜慮，這個「定」字，叫做靜慮。「心體寂靜，能審慮之義，一境靜念為定」。
或曰：靜慮
心體寂靜
能審慮之義
一境靜念為定
這就是「定」，我們的心定，我們的心體，心體就是真如，我們的真如寂靜，這樣就能看一切的事情，該不該做，這種「審」義，很慎思來瞭解。「一境靜念為定」，我們的心，一心想要做，決心想要修，我們就是要保持在這種「定」，我們堅定的心。
這在(經)文再說：「皆是一相一種，聖所稱歎，能生淨妙第一之樂。」這就是「一相」。
一相：
眾生之心體
一實之真如
如來之教法
一實之理相
即等同真如
非有雜染
我們的心思能夠思惟修、靜慮，這種的禪定止觀，看這些東西，以及決定的人、事、物，我們要這樣，就心不再雜亂，這樣叫做「一相」。
「一相」是「眾生之心體」，就是我們的真如本性。眾生「一實之真如」，我們人人本具的真如，就是一實，就是我們眾生之心體。一相，眾生之心體；一實，真如之實相，就是「如來之教法，一實之理相」。佛陀教育我們，無不就是要我們回歸，真如的本性嗎？那就是「等同真如，非有雜染」，就是沒有雜染。
「一種」就是「圓融常樂」。
一種：
即圓融常樂
清淨微妙第一之樂
皆是一相
一種功德
為眾德本
是以能生無上法樂
我們要時時很圓融，我們的心「常、樂、我、淨」，昨天說過了，這是一種佛的境界，那種「清淨微妙第一之樂」，這就是最清淨、最微妙的快樂。
「皆是一相，一種功德」。這就是這樣，我們這樣修來的，內修外行的功德，也就是「(為)眾德本」，這就是所有功德的根本，那就是「一相、一種」的功德。
那就是「以能生無上法樂」。這就是我們心要定，就像不論人家如何阻礙我們，我們既然是決定了，要救人就是要救人，不論外面有什麼樣的障礙。像這樣，也是一相、一種功德，是眾德的根本。這就是要我們，禪定、智慧、解脫，才能得到「常、樂、我、淨」，清妙、微妙的快樂。
所以，各位菩薩，學佛，我們必定要用很精、誠來修習。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Joy of the Liberation of Samadhi (禪定解脫之樂)
Date: July. 16 . 2015
“Bodhisattva-practitioners distance themselves from the five desires and all afflictions. They cultivate contemplation and concentrate on the Dharma. Practicing earnestly, diligently, and sincerely, they seek realization of the Buddha Vehicle. This is the teaching of Samadhi, wisdom and liberation.”
As I have often mentioned, many afflictions begin with the five desires. The five desires are found in external conditions, and the thoughts that arise in our minds are all due to these five desires. The five desires attract countless afflictions, so we must put our hearts into eliminating them. Then we can distance ourselves from afflictions. So, we must, “cultivate contemplation and concentrate on the Dharma.”
“Cultivating contemplation” is meditation. “Concentrating on the Dharma” is Samadhi. The Bodhisattva Way, in addition to eliminating the five desires and distancing ourselves from afflictions, is also about practicing meditation and Samadhi. “Gathering wood and carrying water is meditation.” We can practice meditation in our daily living, which is to regularly “cultivate contemplation.” We must earnestly contemplate our role as spiritual practitioners, contemplate every word that we speak, contemplate every action that we take. In our body, speech and mind, in all aspects of our daily living, we must earnestly think about how we can engage in spiritual cultivation. To do this is to be in a state of “meditation,” and meditation is “cultivating contemplation”. What about “Samadhi”? “With minds clear and tranquil, vows as vast as the universe,” that is the state of Samadhi. This comes from “concentrating on the Dharma.” Bodhisattva-practitioners must diligently and earnestly cultivate this state. We must earnestly practice with a sincere heart. Having sincerity, integrity, faith, steadfastness is our fundamental responsibility. This is the only way we can “seek realization of the Buddha Vehicle,” which are the teachings of precepts, Samadhi, wisdom and liberation. This is all part of learning the Buddha’s Way.
If we engage in spiritual practice among people, we must have a firm grasp on our spiritual ideals. Across the world, we see Living Bodhisattvas. These Bodhisattva[-volunteers] can be found in all of countries they have emigrated to. With the Dharma in their hearts, they aspire and vow to practice among the people. Regardless of the hardships, they are willing to put the Dharma into practice.
For example, in Malaysia, in a place called Tampin, there was a family that faced great adversity. People who lived in the village despised them, “They are stingy and hard to get along with. They are facing great difficulties, and originally we wanted to help them. But not only were they unwilling to accept help, they abused us verbally.” This is the reason that this family was unwelcome in the village and was much despised.
In 2007, Tzu Chi volunteers took on this case and began to visit this family. The husband had been sick with cancer for many years and was bedridden. On the day they went to visit him, the first thing they saw was that his house was simple, crude and messy. This man was of Chinese descent, and his wife was of Indian descent. The man had an older sister staying with them who was mentally ill and had cataracts and could no longer see. The couple had two children. The wife worked odd jobs outside the home, but the work was not stable. Two members of the family were ill.
One was mentally ill and had to be kept at home and had to be provided with their meals a day.The other was bedridden and was very bad-tempered.Then the two children had to go to school.So, you can imagine the hardship that this family was going through.
Tzu Chi volunteers observed their situation.
When they took on this case and saw their lives, they could not bear to let them continue suffering.Although the people in the village were opposed to us helping them, Tzu Chi volunteers decided to help them anyway.
The first step in our log-tem process was to mobilize Tzu Chi volunteers, Faith Corps members, Commissioners and other volunteers, to clean the inside of their house and straighten up the exterior.They cleaned the place until it was neat and tidy.
Afterwards, the volunteers visited them monthly.They would carefully hold him and carry him to transport him to the hospital.
Then there was his sister.She grunted and shouted all day long.She could not see and was mentally ill.All her yelling made the neighbors unhappy.So, the volunteers tried to get her eyes treated.
Then, after the cataract surgery was performed, they got her into a nursing facility.
Does this mean their work was done?No, the volunteers continued to stay with them.
The wife still had to work.The two children were in the second and fifth grades.The children needed people to care for them, too.
Tzu Chi volunteers who lived closest to them brought three meals a day to the children.
This is the love and meticulous care shown to them.
Oftentimes, they would take the wife and children to the hospital to see the husband, so the children could visit with their father and maintain their bonds of familial love.
They kept on doing this until last year, when the husband passed away in April of 2013.
After he passed away and his body was being brought home, a long procession of Tzu Chi volunteers accompanied his body and set up a dignified memorial altar for him.
Then they began to chant for him.Many volunteers helped, so his funeral arrangements were very organized.
The villagers who saw all this thought, “This organization is truly amazing! They gave to them with sincerity, patience and love for so many years.”So, the villagers greatly admired this the Bodhisattva[-volunteer] who took responsibility for this case shared that, “The Bodhisattva-path is difficult to walk, but it can be walked.”
Seeing the mother and the children with peaceful smiles on their faces brought the volunteers an indescribable sense of joy.
Only through personal experience, by putting the teachings into practice, can we feel this ourselves.
So, cultivating the Bodhisattva-practice is indeed very difficult.But as long as we take those first strides, it will not be that difficult.
However, Bodhisattvas must distance themselves from the live desires and eliminate afflictions.
No matter what anyone says about us, we are still willing to give to others.Then our minds will be free of afflictions, and our hearts will be pure.This is the mastery of meditation and Samadhi.
So, we “cultivate contemplation” and “concentrate on the Dharma”.This state of meditation and Samadhi come from the teachings of the Great Vehicle.This is also “seeking realization of the Buddha Vehicle. This is the teaching of Samadhi, wisdom and liberation.
Since we want to learn the Buddha’s teachings, we hope that we can attain Buddhahood, that our minds will be like that of the Buddha’s” and be one with the universe.This is “realization”.
“Realization of the Buddha Vehicle” means we realize this awakened state with the teachings of Samadhi, wisdom and liberation.So, we should constantly be mindful in learning how to develop stillness and Samadhi.We must practice this mindfully.
The previous sutra passage states, “All these sentient beings are my children.”We must have a perspective like this, where our minds are open and expansive.The Buddha looks upon all sentient beings as if they were His own children.This is the ultimate impartiality of the Great Vehicle Dharma.
We never see people as others, as unrelated to us.In fact, all sentient beings in the world are connected to us.We look upon them as part of our family.
The Buddha looked upon all four kinds of beings as if they were His only son, so wouldn’t He feel that way about all humans?This is the teachings of the Great Vehicle, where “attaining Nirvana is not exclusive to certain individuals. I help them all cross into extinction with the Tathagata’s Nirvana.”
He hoped that everyone could be saved. He hoped that everyone could be transformed. This was the broad-mindedness of the Buddha. In the next sutra passage it states,
“Those sentient beings who are beings liberated from the Three Realms will be given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have. These are all of one appearance and of one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy”.
The Buddha taught sentient beings in the hope that everyone could eliminate afflictions and walk the Bodhisattva-path. This was the Buddha’s intent. He hope that sentient beings could be “liberated from the Three Realms”.
To be “liberated from the Three Realms,” they must enter the door of the Buddha’s teachings. By entering this door, they can naturally be liberated from the Three Realms. To this end, [the teachings] “are given”; everything is given to them. Because He has infinite riches, He wants to give all of this wealth to everyone equally; thus He impartially gives great teachings. He gives all of these to sentient beings so they can achieve the same state of Samadhi and liberation as all Buddhas. Samadhi and liberation bring happiness.
See, helping people brings great happiness. You can see that from the case I just shared. So, “the tools that bring happiness” are these methods. “These are all of one appearance and of one kind, praised by all noble beings”. These teachings are all equal, of the same appearance and the same kind. They are praised by everyone.
“Praised by all noble beings” means these methods are praised by all Buddhas and Bodhisattvas and “can give rise to pure and wondrous supreme joy”. If we are able to achieve unification with this state, we will have pure and wondrous joy and happiness!
“Sentient beings [are] liberated from the Three Realms”. This means that, “Within the Three Realms, afflictions, afflictions, worries and suffering are raging”. Within the Three Realms, these are so many things that cause afflictions. “Worries, sadness, suffering and vexations make us feel as if we are on fire.”
I often tell everyone that the Three Realms are three states in our minds. Our desires, our perceptions of conditions and the ignorance and afflictions in our minds are the Three Realms of our minds. In life, every one of us has so many afflictions. Only by practicing the Buddha’s teachings and understanding the principles do we have ways [of resolving them].
So, the sutra states, “[They are] given the tools that bring happiness, of Samadhi, liberation and so on, which all Buddhas have”. The Buddha, in His compassion, teaches sentient beings in the hope that everyone will experience awakening equally. The teachings He gave all came from His original intent. His hope is that everyone will be able to live in a state of Samadhi and liberation and be peaceful, at ease and happy.
In fact, Samadhi, as I mentioned, is “cultivating contemplation”. In our minds, we must constantly engage in this kind of thinking. In the state of our minds, the things we say and the conditions around us, we should clearly distinguish right from wrong. Is this something we should say? Is this something we should do? Should our minds give rise to this affliction or to this ignorant thought? This is “cultivating contemplation”. Samadhi comes from “concentrating [on the Dharma]” and “cultivating contemplation”. It is a state of “concentration and insight”.
Samadhi: Meditative Concentration. It is the unity of concentration and insight or the non-dual state of Samadhi and wisdom.
Our normal state of mind is often in great turmoil. If we take all those scattered thoughts and bring them back to one place, this is a state of “concentration and insight”. “It is the unity of concentration and insight”. This means bringing our thinking back together. Then we can be in the “non-dual state of Samadhi and wisdom”. This is Samadhi.
“Samadhi” can be translated as “cultivating contemplation”. This means we think about and study the conditions we encounter. We need to focus our minds and mindfully delve deeply into the Buddha-Dharma. We need to filter our external conditions, concentrate on investigating them and keep the Buddha-Dharma in our hearts. This is what it means “The single-minded observation of an object is meditation”.
Let us earnestly think about the things we see. Do we need to desire them? If these things are just put somewhere that we can see them that is good enough. Why is it necessary to possess them ourselves? We see and understand that this is a diamond, that this is jade, that these are pearls. These are the names of precious objects; this increase our knowledge. Actually, it is not enough to add to our knowledge of them; we need to contemplate them.Think about it, to extract that piece of jade, extensive damage was done to the mountain. Do you know what to takes to mine diamonds? Such a big area has already been ruined in order to obtain those diamonds.
In conclusion, a woman wearing millions of dollars of jewelry has caused millions of dollars of damage to the mountains, rivers and land and created much karma.
So, when we look at things, what kinds of concepts are we suing to examine them? “Single-minded examination of phenomena is meditation.” We must apply this level of investigation. When we look at everything, at people and matters, we understand; we must find those we should help and curb our desire for what we do not need. This is the meaning of “investigation” or “the single-minded investigation of an object.” We need to apply this in our daily living.
“[Samadhi] is also translated as concentration.” We must practice concentration. Samadhi is a state of concentration. “It is carefully meditating on something with the still and tranquil essence of the mind. Having still thoughts that are one with the environment is Samadhi.”
Samadhi is a meditative state of concentration.The essence of our mind is True Suchness. Our nature of True Suchness is still and tranquil. With it, we can discern whether or not we should do something. This is the meaning of “carefully” we must understand through cautious analysis.
“Having still thoughts that are one with the environment is Samadhi.” We have wholeheartedly resolved to engage in this practice. So, we must maintain this state of Samadhi and be resolute.
Then the text explains, “These area all of one appearance and of one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy.” This is the “one appearance.”
One appearance: The essence of sentient being’s minds is the True Suchness of the One Reality. The teachings of the Tathagata are the principles and appearances of the One Reality. This is the same as True Suchness; it has no complication or contamination.
If we can cultivate contemplation and concentrate, this method of Samadhi, concentration and insight, when we see thing and make decisions about people matters and objects, our minds will no longer be scattered. This is called “one appearance.”
“One appearance” is the “essence of sentient beings’ minds.” It is our nature of True Suchness. In sentient beings, there is “the True Suchness of the One Reality.” Our intrinsic nature of True Suchness is the One Reality.
The essence of sentient beings’ minds is the one appearances. One appearances is the essence of sentient beings’ minds. One Reality is the ultimate truth of True Suchness.“The teachings of the Tathagata are the principles and appearances of the One Reality. Hasn’t everything the Buddha taught us been about how to return to our nature of True Suchness? [Our nature is] “the same as True Suchness; it has no complication or contamination.” It is free of defilements. “One kind” refers to harmonious and permanent joy.
One kind: Harmonious and permanent joy, the pure and wondrous supreme joy. These merits of one appearance and one kind are the foundation of sentient beings’ virtue. This can give rise to unsurpassed Dharma-joy.
We should always be in a harmonious state. We must understand “permanence, joy, greater self, purity.” As I said yesterday, this is the state of the Buddha, one of “pure and wondrous supreme joy.” This is the most pure and most exquisite joy. “These merits are of one appearance and one kind.”
These are the merits that we have attained through inner cultivation and outer practice. They are the “foundation of sentient beings’ virtue.” They are the foundation of all virtues and the merits of “one appearance and one kind.” They “can give rise to unsurpassed Dharma-joy.” To achieve this, our minds must be in a state of Samadhi.
For instance, no matter how people may hinder us, once we have made a decision to help people, we must help them, regardless of what external obstacles we may encounter. This is also the merits of one appearance and one kind, which are the foundation of all merit. Only through Samadhi, wisdom and liberation can we achieve “permanent, joy, greater self, and purity,” a pure, exquisite and wondrous happiness.
So, dear Bodhisattvas, in learning the Buddha’s teachings, we must be focused and reverent in our practice. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「菩薩行者，遠離五欲諸煩惱；思惟修靜慮法，勤精誠修習；求證佛乘，是為定慧解脫法。」
⊙「是諸眾生皆是我子，等與大乘，不令有人獨得滅度，皆以如來滅度而滅度之。」《法華經譬喻品第三》
⊙「是諸眾生脫三界者，悉與諸佛禪定解脫等娛樂之具，皆是一相一種，聖所稱歎，能生淨妙第一之樂。」《法華經譬喻品第三》
⊙是諸眾生脫三界者：三界之內，惱煩憂苦甚是熾盛，眾生住著於其中，如住於火宅裡一樣，備受逼迫之苦難堪。
⊙禪定：靜慮，即是止觀不二，或定慧不二的境界。
⊙禪定：譯曰思惟修，所對之境，思惟而研習之義，即一心考物為禪。或曰靜慮，心體寂靜，能審慮之義，一境靜念為定。
⊙一相：眾生之心體，一實之真如，如來之教法，一實之理相，即等同真如，非有雜染。
⊙一種：即圓融常樂，清淨微妙第一之樂。皆是一相，一種功德，為眾德本，是以能生無上法樂。
【證嚴上人開示】
「菩薩行者，遠離五欲諸煩惱；思惟修靜慮法，勤精誠修習；求證佛乘，是為定慧解脫法。」
菩薩行者
遠離五欲諸煩惱
思惟修 靜慮法
勤精誠修習
求證佛乘
是為定慧解脫法
常常說過，很多的煩惱，都是從五欲開始。這五欲，外面的境界，內心動念，無不都是因為五欲。五欲會惹來了很多煩惱，所以我們要用心戒除五欲，才能夠遠離煩惱。
所以，我們要「思惟修靜慮法」。「思惟修」就是叫做「禪」，「靜慮法」就是「定」。菩薩法，除了去除五欲，遠離煩惱，也是同樣在修禪定。「挑柴運水無不是禪」，生活中不離開這個禪的方法。那就是平時我們要「思惟修」，要好好思惟我們是在修行的人，好好思惟開口動舌、要好好思惟我們舉手動足；一切身、口、意業，我們在日常生活中，要好好思惟修行的方法。所以這叫做「禪」，而禪也叫做「思惟修」。
「定」呢？「靜寂清澄，志玄虛漠」，這就是定，那就是在「靜慮法」。這是修菩薩道的行者必定要勤，我們要精勤，我們要用誠懇的心，好好來修行，誠、正、信、實，這是我們的本分事，這樣，我們才有辦法，「求證佛乘」，這就是戒、定、慧、解脫的方法。學佛不離開這些事情，若要行在人群中，必定這個精神理念要好好把握。
在全球，看到菩薩在人間，菩薩的身影，遍布在他們的僑居地，他們有這分的法在心中，他們發願力行在人群中，再辛苦，他們都願意去力行。譬如說在馬來西亞，淡邊這個地區，有一戶人家是很苦。在那個村莊的人，大家都厭棄他，說：「很小氣，很難相處。家庭很困苦，我們想幫助他們，不但不願意接受，還是開口就要罵人。」所以，因為這樣，這個家庭受這個村莊，所不歡迎的，也厭棄了他。
不過，慈濟人在2007年，開始就接到這個(個)案，他們開始就去看這個家庭。這位先生是長年癌症，就是躺在床上。去看他的那一天，第一個眼光接觸到的是家庭，很簡陋、很亂。這個人他是華人，是華裔的，但是娶是娶印度裔的太太，這位先生，她本身還有一位姊姊，精神病又是白內障，已經都看不見了。
這倆夫妻有二個孩子，太太就是在外面在打工，做小工，也是不固定。家庭還有二個病人，一個是精神病，需要把她關在家裡，也需要三餐的照顧；又一位是躺在床上，脾氣又是這麼壞，又有二個孩子要讀書了。所以這個家庭的苦，可以想(見)。
但是，慈濟人既然看到了，接到這個(個)案，看到這個家，真的是不忍心。雖然那個村莊的人，人人反對我們去幫助他們，不過慈濟人還是不忍心，開始第一步驟，就是動員了我們慈濟人，有慈誠、有委員、志工，去為他們清掃屋內，為他們清理屋外，全都將它清理得，很整齊、很乾淨，然後我們就是每個月，常常來看他，細心背他、抱他，用車載他送去醫院。
又再看到他的姊姊，就是整日在那裡唉叫，眼睛又看不到，精神病，所以吵得，讓鄰居大家很不高興。所以我們要再想辦法，將她送去治眼睛，這樣為她白內障，手術好了，就開始送去收容所了。
像這樣，是不是這樣就結束了呢？沒有，還是繼續陪伴。這位太太需要工作，二個孩子就是，五年級、二年級的小學，所以這孩子也是需要有人照顧，我們就住近一點的慈濟人，三餐就送去給孩子吃飯。這都是用這樣的愛，仔細照顧。三不五時，就將太太、孩子，帶去(醫院)看她的先生，讓孩子與父親互動，就是建立他們家庭的親情，還是為他們建立起來。
一直到這位先生在去年，就是二０一三年的四月 ，這樣就往生了。往生，回到家裡時，慈濟人浩蕩長，這樣將它送回來，為他設一個很莊嚴的靈堂，開始大家來為他念佛，人數不少，非常的整齊。辦他最後的後事，之後，那個村莊的人看到了，這個團體確實了不起啊！能夠這麼真誠、耐心、愛去付出，這麼多年的時間，所以村裡人人很讚歎。
負責這個個案，我們的菩薩（鐘秋民），她就這樣說：「菩薩道上難行，但是能行。」看到這個家庭的母子，展開了那分輕安的笑容，他們說，那種的歡喜，是無法可形容的。這是要有經過，真的體會、身體力行，才能夠親自感觸到。
所以，修菩薩行實在是很困難，不過，只要你能邁開腳步去走，就不困難。但是，菩薩必定要，遠離五欲，去除煩惱，不論人家是如何說我們，我們就是願意付出。這種，這種沒有煩惱，一片清淨的心，這就是禪定的功夫。
所以「思惟修靜慮法」，這種的禪定，這叫做大乘的禪定法，這也就是「求證佛乘，是為定慧解脫法」。我們既然想要學佛，我們希望我們能夠成佛，希望我們的心，能夠接近佛的心，那就是與宇宙天體合而為一，這叫做「證」。「證佛乘」，就是證這分覺悟的境界，那就是定慧解脫的法。所以，我們要時時，用心在這分我們靜與定，我們要用心修習。
所以前面的(經)文就是說：「是諸眾生皆是我子。」就要有這種的心情，這個心很開闊。佛心既然將所有的眾生，都當作是自己的孩子，這是多麼平等的大乘法呢！不分那是別人，與我沒有關係。其實，天下眾生，與我們都有關係，我們將他視為一家人。佛陀將所有的四生，就是如一子，何況是人呢？這就是大乘法。
是諸眾生皆是我子
等與大乘
不令有人獨得滅度
皆以如來滅度
而滅度之
《法華經譬喻品第三》
「不令有人獨得滅度，皆以如來滅度而滅度之。」希望人人都能夠得救，希望人人都能夠得度，這就是佛陀的心胸。
接下來這段(經)文說：「是諸眾生脫三界者，悉與諸佛禪定解脫等娛樂之具，皆是一相一種，聖所稱歎，能生淨妙第一之樂。」
是諸眾生脫三界者
悉與
諸佛禪定解脫等
娛樂之具
皆是一相一種
聖所稱歎
能生淨妙第一之樂
《法華經譬喻品第三》
佛陀他要給眾生，那是希望人人都要去除煩惱，人人都能夠力行菩薩道，這是佛陀的心。所以這些眾生，希望這些眾生都能夠，「脫三界」。要「脫三界」就要入佛教門，入佛教門，自然他能夠脫三界。
若這樣，那就是「悉與」，全部給他。這因為有無量的財富，所以要給大家，很平等的這個財富，也就是平等的大法，全部要給眾生，同樣有與佛，同樣的那個禪定、解脫。這個禪定、解脫、娛樂，看，這樣救人之後，也是很快樂啊！剛才那個個案，所以「娛樂之具」，用這種的方法。「皆是一相一種聖所稱歎」，這都是用一個很平等，同一種的相，同一種的法。所以人人所稱歎，「聖所稱歎」，就是諸佛、菩薩，所稱歎的方法。「能生淨妙第一」的快樂，這種我們若能夠，與這樣的境界會合，真的是淨妙快樂啊！
所以「是諸眾生脫三界者」，是說「三界之內，惱煩憂苦甚是熾盛」。
是諸眾生
脫三界者：
三界之內
惱煩憂苦甚是熾盛
眾生住著於其中
如住於火宅裡一樣
備受逼迫之苦難堪
這個三界內，真的是煩惱的事情很多，憂、悲、苦、惱，實在像火在燒一樣。這個「三界」，常常告訴大家，是我們的心靈三界。欲念及周圍的境界，甚至我們自己心靈上，這種無明、煩惱，這就是我們的心地三界。我們人生，各人各人具備了這麼多的煩惱，唯有要入佛門來修，瞭解道理，才有辦法。
所以(經)文這樣說：「悉與諸佛，禪定解脫等，娛樂之具。」佛陀的慈悲，教化眾生，希望平等，人人都會體悟到，佛陀所教法，無不都是用佛的心懷，希望人人能夠生活中，都是在禪定、解脫之中，輕安自在，這樣快樂。
「禪定」，剛剛說過了「思惟修」。我們的內心，常常就是這樣的思惟——我們的心境、開口動舌、外面的境界，要是非清楚；該不該說的話呢？該不該做的事呢？我們的心念，該不該起這樣的煩惱、無明嗎？這叫做「思惟修」。
禪定，那就是「靜慮」與「思惟修」，這就是「止觀」。
禪定：靜慮
即是止觀不二
或定慧不二的境界
我們平時的觀念，有的時候心很亂，要將所有的境界，這樣回歸一處，這也是叫做「止觀」。「止觀不二」，那就是將我們的思惟會合起來，或是「定慧不二的境界」，這都叫做禪定。
禪定：
譯曰 思惟修
所對之境
思惟而研習之義
即一心考物為禪
「禪定」譯作「思惟修」，就是所對的境界，是思惟、研習的意思。
我們的心就是要合在一起，佛法，我們要用心深入。這外面的境界，我們要過濾過、要專心來研究，將佛法這樣放在我們的心裡。這樣的意思，也就是「一心考物為禪」。
將這些東西，我們好好地想：我們需要貪嗎？這個東西，它就好好地放著，我們看得到，這樣也就很好，何必要貪為己有呢？有看了，瞭解這叫做鑽石，這叫做玉，這叫做珍珠，這有它寶物的名稱，增長我們的知識。其實，這些東西，不只增長知識，我們還要再去思惟。
你們想，要拿出這塊玉出來，你們知道要破壞多少的山礦啊！要挖到那個鑽石，你們知道嗎？已經是破壞多麼大的面積，才能夠去取得這樣的鑽石！總而言之，幾億的東西在那身上，就有已經造就了幾億，多麼大，破壞大地山河的業，在那個地方所以說，到底看東西，我們是用什麼樣的觀念，來看東西？
所以「一心考物為禪」，這就是我們在研習，看一切的東西，看人事，瞭解，該幫助的我們要去幫助，不應該貪的我們要截止，這也是叫做「研習之義」，也就是「一心考物為禪」，我們就要用在，我們的日常生活中。
「或(曰)靜慮」，我們就要靜慮，這個「定」字，叫做靜慮。「心體寂靜，能審慮之義，一境靜念為定」。
或曰：靜慮
心體寂靜
能審慮之義
一境靜念為定
這就是「定」，我們的心定，我們的心體，心體就是真如，我們的真如寂靜，這樣就能看一切的事情，該不該做，這種「審」義，很慎思來瞭解。「一境靜念為定」，我們的心，一心想要做，決心想要修，我們就是要保持在這種「定」，我們堅定的心。
這在(經)文再說：「皆是一相一種，聖所稱歎，能生淨妙第一之樂。」這就是「一相」。
一相：
眾生之心體
一實之真如
如來之教法
一實之理相
即等同真如
非有雜染
我們的心思能夠思惟修、靜慮，這種的禪定止觀，看這些東西，以及決定的人、事、物，我們要這樣，就心不再雜亂，這樣叫做「一相」。
「一相」是「眾生之心體」，就是我們的真如本性。眾生「一實之真如」，我們人人本具的真如，就是一實，就是我們眾生之心體。一相，眾生之心體；一實，真如之實相，就是「如來之教法，一實之理相」。佛陀教育我們，無不就是要我們回歸，真如的本性嗎？那就是「等同真如，非有雜染」，就是沒有雜染。
「一種」就是「圓融常樂」。
一種：
即圓融常樂
清淨微妙第一之樂
皆是一相
一種功德
為眾德本
是以能生無上法樂
我們要時時很圓融，我們的心「常、樂、我、淨」，昨天說過了，這是一種佛的境界，那種「清淨微妙第一之樂」，這就是最清淨、最微妙的快樂。
「皆是一相，一種功德」。這就是這樣，我們這樣修來的，內修外行的功德，也就是「(為)眾德本」，這就是所有功德的根本，那就是「一相、一種」的功德。
那就是「以能生無上法樂」。這就是我們心要定，就像不論人家如何阻礙我們，我們既然是決定了，要救人就是要救人，不論外面有什麼樣的障礙。像這樣，也是一相、一種功德，是眾德的根本。這就是要我們，禪定、智慧、解脫，才能得到「常、樂、我、淨」，清妙、微妙的快樂。
所以，各位菩薩，學佛，我們必定要用很精、誠來修習。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Joy of the Liberation of Samadhi (禪定解脫之樂)
Date: July. 16 . 2015
“Bodhisattva-practitioners distance themselves from the five desires and all afflictions. They cultivate contemplation and concentrate on the Dharma. Practicing earnestly, diligently, and sincerely, they seek realization of the Buddha Vehicle. This is the teaching of Samadhi, wisdom and liberation.”
As I have often mentioned, many afflictions begin with the five desires. The five desires are found in external conditions, and the thoughts that arise in our minds are all due to these five desires. The five desires attract countless afflictions, so we must put our hearts into eliminating them. Then we can distance ourselves from afflictions. So, we must, “cultivate contemplation and concentrate on the Dharma.”
“Cultivating contemplation” is meditation. “Concentrating on the Dharma” is Samadhi. The Bodhisattva Way, in addition to eliminating the five desires and distancing ourselves from afflictions, is also about practicing meditation and Samadhi. “Gathering wood and carrying water is meditation.” We can practice meditation in our daily living, which is to regularly “cultivate contemplation.” We must earnestly contemplate our role as spiritual practitioners, contemplate every word that we speak, contemplate every action that we take. In our body, speech and mind, in all aspects of our daily living, we must earnestly think about how we can engage in spiritual cultivation. To do this is to be in a state of “meditation,” and meditation is “cultivating contemplation”. What about “Samadhi”? “With minds clear and tranquil, vows as vast as the universe,” that is the state of Samadhi. This comes from “concentrating on the Dharma.” Bodhisattva-practitioners must diligently and earnestly cultivate this state. We must earnestly practice with a sincere heart. Having sincerity, integrity, faith, steadfastness is our fundamental responsibility. This is the only way we can “seek realization of the Buddha Vehicle,” which are the teachings of precepts, Samadhi, wisdom and liberation. This is all part of learning the Buddha’s Way.
If we engage in spiritual practice among people, we must have a firm grasp on our spiritual ideals. Across the world, we see Living Bodhisattvas. These Bodhisattva[-volunteers] can be found in all of countries they have emigrated to. With the Dharma in their hearts, they aspire and vow to practice among the people. Regardless of the hardships, they are willing to put the Dharma into practice.
For example, in Malaysia, in a place called Tampin, there was a family that faced great adversity. People who lived in the village despised them, “They are stingy and hard to get along with. They are facing great difficulties, and originally we wanted to help them. But not only were they unwilling to accept help, they abused us verbally.” This is the reason that this family was unwelcome in the village and was much despised.
In 2007, Tzu Chi volunteers took on this case and began to visit this family. The husband had been sick with cancer for many years and was bedridden. On the day they went to visit him, the first thing they saw was that his house was simple, crude and messy. This man was of Chinese descent, and his wife was of Indian descent. The man had an older sister staying with them who was mentally ill and had cataracts and could no longer see. The couple had two children. The wife worked odd jobs outside the home, but the work was not stable. Two members of the family were ill.
One was mentally ill and had to be kept at home and had to be provided with their meals a day.The other was bedridden and was very bad-tempered.Then the two children had to go to school.So, you can imagine the hardship that this family was going through.
Tzu Chi volunteers observed their situation.
When they took on this case and saw their lives, they could not bear to let them continue suffering.Although the people in the village were opposed to us helping them, Tzu Chi volunteers decided to help them anyway.
The first step in our log-tem process was to mobilize Tzu Chi volunteers, Faith Corps members, Commissioners and other volunteers, to clean the inside of their house and straighten up the exterior.They cleaned the place until it was neat and tidy.
Afterwards, the volunteers visited them monthly.They would carefully hold him and carry him to transport him to the hospital.
Then there was his sister.She grunted and shouted all day long.She could not see and was mentally ill.All her yelling made the neighbors unhappy.So, the volunteers tried to get her eyes treated.
Then, after the cataract surgery was performed, they got her into a nursing facility.
Does this mean their work was done?No, the volunteers continued to stay with them.
The wife still had to work.The two children were in the second and fifth grades.The children needed people to care for them, too.
Tzu Chi volunteers who lived closest to them brought three meals a day to the children.
This is the love and meticulous care shown to them.
Oftentimes, they would take the wife and children to the hospital to see the husband, so the children could visit with their father and maintain their bonds of familial love.
They kept on doing this until last year, when the husband passed away in April of 2013.
After he passed away and his body was being brought home, a long procession of Tzu Chi volunteers accompanied his body and set up a dignified memorial altar for him.
Then they began to chant for him.Many volunteers helped, so his funeral arrangements were very organized.
The villagers who saw all this thought, “This organization is truly amazing! They gave to them with sincerity, patience and love for so many years.”So, the villagers greatly admired this the Bodhisattva[-volunteer] who took responsibility for this case shared that, “The Bodhisattva-path is difficult to walk, but it can be walked.”
Seeing the mother and the children with peaceful smiles on their faces brought the volunteers an indescribable sense of joy.
Only through personal experience, by putting the teachings into practice, can we feel this ourselves.
So, cultivating the Bodhisattva-practice is indeed very difficult.But as long as we take those first strides, it will not be that difficult.
However, Bodhisattvas must distance themselves from the live desires and eliminate afflictions.
No matter what anyone says about us, we are still willing to give to others.Then our minds will be free of afflictions, and our hearts will be pure.This is the mastery of meditation and Samadhi.
So, we “cultivate contemplation” and “concentrate on the Dharma”.This state of meditation and Samadhi come from the teachings of the Great Vehicle.This is also “seeking realization of the Buddha Vehicle. This is the teaching of Samadhi, wisdom and liberation.
Since we want to learn the Buddha’s teachings, we hope that we can attain Buddhahood, that our minds will be like that of the Buddha’s” and be one with the universe.This is “realization”.
“Realization of the Buddha Vehicle” means we realize this awakened state with the teachings of Samadhi, wisdom and liberation.So, we should constantly be mindful in learning how to develop stillness and Samadhi.We must practice this mindfully.
The previous sutra passage states, “All these sentient beings are my children.”We must have a perspective like this, where our minds are open and expansive.The Buddha looks upon all sentient beings as if they were His own children.This is the ultimate impartiality of the Great Vehicle Dharma.
We never see people as others, as unrelated to us.In fact, all sentient beings in the world are connected to us.We look upon them as part of our family.
The Buddha looked upon all four kinds of beings as if they were His only son, so wouldn’t He feel that way about all humans?This is the teachings of the Great Vehicle, where “attaining Nirvana is not exclusive to certain individuals. I help them all cross into extinction with the Tathagata’s Nirvana.”
He hoped that everyone could be saved. He hoped that everyone could be transformed. This was the broad-mindedness of the Buddha. In the next sutra passage it states,
“Those sentient beings who are beings liberated from the Three Realms will be given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have. These are all of one appearance and of one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy”.
The Buddha taught sentient beings in the hope that everyone could eliminate afflictions and walk the Bodhisattva-path. This was the Buddha’s intent. He hope that sentient beings could be “liberated from the Three Realms”.
To be “liberated from the Three Realms,” they must enter the door of the Buddha’s teachings. By entering this door, they can naturally be liberated from the Three Realms. To this end, [the teachings] “are given”; everything is given to them. Because He has infinite riches, He wants to give all of this wealth to everyone equally; thus He impartially gives great teachings. He gives all of these to sentient beings so they can achieve the same state of Samadhi and liberation as all Buddhas. Samadhi and liberation bring happiness.
See, helping people brings great happiness. You can see that from the case I just shared. So, “the tools that bring happiness” are these methods. “These are all of one appearance and of one kind, praised by all noble beings”. These teachings are all equal, of the same appearance and the same kind. They are praised by everyone.
“Praised by all noble beings” means these methods are praised by all Buddhas and Bodhisattvas and “can give rise to pure and wondrous supreme joy”. If we are able to achieve unification with this state, we will have pure and wondrous joy and happiness!
“Sentient beings [are] liberated from the Three Realms”. This means that, “Within the Three Realms, afflictions, afflictions, worries and suffering are raging”. Within the Three Realms, these are so many things that cause afflictions. “Worries, sadness, suffering and vexations make us feel as if we are on fire.”
I often tell everyone that the Three Realms are three states in our minds. Our desires, our perceptions of conditions and the ignorance and afflictions in our minds are the Three Realms of our minds. In life, every one of us has so many afflictions. Only by practicing the Buddha’s teachings and understanding the principles do we have ways [of resolving them].
So, the sutra states, “[They are] given the tools that bring happiness, of Samadhi, liberation and so on, which all Buddhas have”. The Buddha, in His compassion, teaches sentient beings in the hope that everyone will experience awakening equally. The teachings He gave all came from His original intent. His hope is that everyone will be able to live in a state of Samadhi and liberation and be peaceful, at ease and happy.
In fact, Samadhi, as I mentioned, is “cultivating contemplation”. In our minds, we must constantly engage in this kind of thinking. In the state of our minds, the things we say and the conditions around us, we should clearly distinguish right from wrong. Is this something we should say? Is this something we should do? Should our minds give rise to this affliction or to this ignorant thought? This is “cultivating contemplation”. Samadhi comes from “concentrating [on the Dharma]” and “cultivating contemplation”. It is a state of “concentration and insight”.
Samadhi: Meditative Concentration. It is the unity of concentration and insight or the non-dual state of Samadhi and wisdom.
Our normal state of mind is often in great turmoil. If we take all those scattered thoughts and bring them back to one place, this is a state of “concentration and insight”. “It is the unity of concentration and insight”. This means bringing our thinking back together. Then we can be in the “non-dual state of Samadhi and wisdom”. This is Samadhi.
“Samadhi” can be translated as “cultivating contemplation”. This means we think about and study the conditions we encounter. We need to focus our minds and mindfully delve deeply into the Buddha-Dharma. We need to filter our external conditions, concentrate on investigating them and keep the Buddha-Dharma in our hearts. This is what it means “The single-minded observation of an object is meditation”.
Let us earnestly think about the things we see. Do we need to desire them? If these things are just put somewhere that we can see them that is good enough. Why is it necessary to possess them ourselves? We see and understand that this is a diamond, that this is jade, that these are pearls. These are the names of precious objects; this increase our knowledge. Actually, it is not enough to add to our knowledge of them; we need to contemplate them.Think about it, to extract that piece of jade, extensive damage was done to the mountain. Do you know what to takes to mine diamonds? Such a big area has already been ruined in order to obtain those diamonds.
In conclusion, a woman wearing millions of dollars of jewelry has caused millions of dollars of damage to the mountains, rivers and land and created much karma.
So, when we look at things, what kinds of concepts are we suing to examine them? “Single-minded examination of phenomena is meditation.” We must apply this level of investigation. When we look at everything, at people and matters, we understand; we must find those we should help and curb our desire for what we do not need. This is the meaning of “investigation” or “the single-minded investigation of an object.” We need to apply this in our daily living.
“[Samadhi] is also translated as concentration.” We must practice concentration. Samadhi is a state of concentration. “It is carefully meditating on something with the still and tranquil essence of the mind. Having still thoughts that are one with the environment is Samadhi.”
Samadhi is a meditative state of concentration.The essence of our mind is True Suchness. Our nature of True Suchness is still and tranquil. With it, we can discern whether or not we should do something. This is the meaning of “carefully” we must understand through cautious analysis.
“Having still thoughts that are one with the environment is Samadhi.” We have wholeheartedly resolved to engage in this practice. So, we must maintain this state of Samadhi and be resolute.
Then the text explains, “These area all of one appearance and of one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy.” This is the “one appearance.”
One appearance: The essence of sentient being’s minds is the True Suchness of the One Reality. The teachings of the Tathagata are the principles and appearances of the One Reality. This is the same as True Suchness; it has no complication or contamination.
If we can cultivate contemplation and concentrate, this method of Samadhi, concentration and insight, when we see thing and make decisions about people matters and objects, our minds will no longer be scattered. This is called “one appearance.”
“One appearance” is the “essence of sentient beings’ minds.” It is our nature of True Suchness. In sentient beings, there is “the True Suchness of the One Reality.” Our intrinsic nature of True Suchness is the One Reality.
The essence of sentient beings’ minds is the one appearances. One appearances is the essence of sentient beings’ minds. One Reality is the ultimate truth of True Suchness.“The teachings of the Tathagata are the principles and appearances of the One Reality. Hasn’t everything the Buddha taught us been about how to return to our nature of True Suchness? [Our nature is] “the same as True Suchness; it has no complication or contamination.” It is free of defilements. “One kind” refers to harmonious and permanent joy.
One kind: Harmonious and permanent joy, the pure and wondrous supreme joy. These merits of one appearance and one kind are the foundation of sentient beings’ virtue. This can give rise to unsurpassed Dharma-joy.
We should always be in a harmonious state. We must understand “permanence, joy, greater self, purity.” As I said yesterday, this is the state of the Buddha, one of “pure and wondrous supreme joy.” This is the most pure and most exquisite joy. “These merits are of one appearance and one kind.”
These are the merits that we have attained through inner cultivation and outer practice. They are the “foundation of sentient beings’ virtue.” They are the foundation of all virtues and the merits of “one appearance and one kind.” They “can give rise to unsurpassed Dharma-joy.” To achieve this, our minds must be in a state of Samadhi.
For instance, no matter how people may hinder us, once we have made a decision to help people, we must help them, regardless of what external obstacles we may encounter. This is also the merits of one appearance and one kind, which are the foundation of all merit. Only through Samadhi, wisdom and liberation can we achieve “permanent, joy, greater self, and purity,” a pure, exquisite and wondrous happiness.
So, dear Bodhisattvas, in learning the Buddha’s teachings, we must be focused and reverent in our practice. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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