⊙諸佛久遠修眾道法，精進勇猛力無所畏；處眾入群說法無畏，持戒定慧解脫自在。
⊙「力無所畏、禪定、解脫、三昧。」《法華經方便品第二》
⊙十力：是處非處力、業智力、定力、根力、欲力、性力、至處道力、宿命力、天眼力、漏盡力。
⊙說盡苦道無所畏：佛於大眾中說戒定慧等正道而無畏心也。
⊙四無所畏：一切智無所畏、漏盡無所畏、說障道無所畏、說盡苦道無所畏。
⊙一切智無所畏：佛於大眾中為說一切智而無畏心也。
⊙漏盡無所畏：佛於大眾中說斷盡一切煩惱而無所畏心也。
⊙說障道無所畏：佛於大眾中說惑業等諸障法而無畏心也。
⊙說盡苦道無所畏：佛於大眾中說戒定慧等諸盡苦法之正道而無畏心也。
⊙禪定：禪那之思惟，靜慮者心體寂靜。亦即心定止於一境，是即謂之禪定。
⊙解脫：凡夫受輪迴故，不得解脫，諸聖得解脫故，不受輪迴。解脫者，自在之義。
************************************
【證嚴上人開示】
「諸佛久遠修眾道法，精進勇猛力無所畏；處眾入群說法無畏，持戒定慧解脫自在。」
諸佛久遠修眾道法
精進勇猛力無所畏
處眾入群說法無畏
持戒定慧解脫自在
佛本具覺性，從無始一直到現在，佛陀所親近的是百千萬億諸佛，所以精進，不斷地精進。所以久遠來所修的眾道法，那就是精進勇猛，力無所畏。因為精進，對佛覺悟之法，他非常定，一點都不懷疑，這種信非常穩定。
我們凡夫之信，信仰，都是無法穩定下來，所以我們的力就不夠，有時候信佛、修行，就是要求啊，佛的加持、菩薩的加持。其實，諸佛菩薩來人間，向我們說教，說很多法來教導我們，要讓我們人人自己反觀自性，發覺自己有清淨的本性。這是佛陀與菩薩來人間，他說，說很多法，就是要讓我們瞭解。我們若能相信，那就是往內自己找，找出了我們的覺性。不是一直信佛，就是求佛、菩薩來庇佑我們，這樣還是小乘，還是凡夫。
我們信佛，佛陀能加持我們的力量，就是讓我們明白、讓我們瞭解。我們懂得信受奉行，所以處眾入群說法，絕對無所畏。
佛覺悟之後，他的力，信力堅固，所以他在人群中說法無畏，無論是什麼樣的外道教來問難，他都能很勇猛，就是很篤定、很勇敢，如一位力士入戰場中一般。他為了要將正法推向人間，所以他必定要具足這種勇猛的力量，必定處入群眾中，向大家說法，無有畏懼。當然，這就要有持，戒、定、慧、解脫，才能自在。
戒、定、慧，是我們修行者，不可缺少的「三無漏學」。智慧，從佛法求來，入我們的心，就不讓它漏掉。法在我們的心中，應該是有增無減，如此才叫做「無漏」。
昨天聽的(法)，今天忘記了，那就是叫做漏掉。早上聽的(法)，再沒有多久的時間，境界來時，煩惱又是復生起來，如此就不得解脫。因為，我們戒、定、慧，沒有在心中，所以煩惱很快就進來了，遇到什麼境界，那就是心煩、憂愁，好像煩惱一時綁住，不得解脫。
我們學佛，佛陀就是我們的理想，是我們的目標。我們往外，向佛看齊，往內，要自己找出我們的佛性來。
我們雖然是凡夫，這分的智慧覺性與佛相比沒有較少，只是被煩惱覆蓋著；煩惱撥開，就是覺悟了，無論何種境界來時，就是那樣安然自在。所以要持戒，心要定，我們的慧命才會增長，才能解脫自在。這是我們學佛者，要對自己常常自我警惕，我們向佛陀學，佛為我們說法，我們要用心信受奉行。
接下來我們就說：「力無所畏、禪定、解脫、三昧」。
力無所畏
禪定
解脫
三昧
《法華經方便品第二》
「力無所畏」，要具足「禪定、解脫、三昧」，才有辦法「力無所畏」。意思就是說，「力」力量，無所畏，力十力。
十力：
一、 是處非處力
二、 業智力
三、 定力
四、 根力
五、 欲力
六、 性力
七、 至處道力
八、 宿命力
九、 天眼力
十、 漏盡力
我們要知道，「力」，就是在佛陀所說一切的教法，我們都能奉持。再來就是無所畏，無所畏就是「四無畏」
「四無畏」，就是「說盡苦道無所畏」。因為眾生在娑婆世界，苦不堪，佛陀就是為了這一大事，所以來人間，要向人間開示說法。佛陀說法，說最多的，那就是「苦」。因為開頭轉四諦法輪時，第一個法那就是「苦」，所以「說盡苦道無所畏」，「佛於大眾中，說戒定慧等正道法而無畏心。]
說盡苦道無所畏
佛於大眾中
說戒定慧等正道
而無畏心也
這是佛的力量。他向人間來宣告，人間無不都是苦；要教大家如何能瞭解苦？就是集種種煩惱而來。這些煩惱，一念偏，千念錯，這一錯，自然就會去行；念錯，行就錯，所以就教我們要持戒。
我們要修行，第一步驟就是我們要持戒。你要入佛門，第一道門就是五戒十善。我們若能從第一道戒開始，慢慢向前瞭解，世間這麼多的苦難、這麼多的錯誤，應該去修道。心愈瞭解這個法之後，心就愈有定，你若有持戒，自然就比較不會去犯錯。
所以佛陀來人間，入大眾中，為一大事說盡苦道無所畏。向人間說苦。
四無所畏：
一切智無所畏
漏盡無所畏
說障道無所畏
說盡苦道無所畏
這「四無所畏」與大家分享，第一就是「一切智無所畏」。佛陀的一切智，瞭解世間一切諸法，所以他全都瞭解了，還有什麼可畏？所以「佛於大眾中，說一切智而無畏心」。
一切智無所畏：
佛於大眾中
為說一切智
而無畏心也
佛陀具足於一切眾生，要向人人解說此法，希望人人能增長，世間一切諸法之智。
智，叫做分別智；是非你都分得清楚，種種的法是正、是邪，你分得清楚，這叫做分別智。所以在這大時代，很複雜的人群中，人我是非，我們要好好懂得分別。所以佛陀告訴我們，「一切智無畏心」，這是佛之智，希望我們能與他平等，能得到這一切智無畏之心。
第二就是「漏盡無所畏」。佛陀就是「說斷盡一切煩惱而無畏心也」。
漏盡無所畏：
佛於大眾中
說斷盡一切煩惱
而無所畏心也
我們會怕，我們就是是非分不清楚；我們會擔憂，那就是愛未斷、欲未盡，這全都是煩惱。佛陀用各種的方法施教，希望我們能瞭解人生無常，何時剎那之間無常現前，苦不堪，憂慮不盡！
印尼亞齊大地震，大家還記得嗎？在那瞬間的前一秒鐘，大家充滿了美夢，大家充滿了歡喜，或者是有很多的希望。不過在瞬間，看！這種的無常在人間。所以，這真的是人生無常！
我們應該(明白)，佛陀從很久以前是如此。未來的世間，愈來眾生愈造的業，愈來愈多，所以這成、住、壞、空，人的道理，一直於心中消失。原本的道路，是這麼康莊、這麼直，道理本來就有。就是人已經把這道理模糊掉了，所造作的業愈來愈多，因此眾生共業，愈來災難頻傳，讓我們很擔憂。
擔憂有用嗎？只好就是要更精進，大家趕緊人間菩薩招生，如何來改變，如何讓我們的地球、我們的世間、大地能穩定。要穩定大地，保護資源，不可再受損失，唯有就要四大調和。四大調和，就要視人人的生活。人人的生活，若能上軌道，多節儉，人人要懂得知福、惜福、多造福。只要這些事情放在我們的心，用在我們的日常生活，如此，自然天地就能較平安。
所以，佛陀說許多的道理，說盡一切煩惱，要如何斷，斷除一切的煩惱，就是要從我們的日常生活中開始。
再來，第三就是「說障道無所畏」。
說障道無所畏：
佛於大眾中
說惑業等諸障法
而無畏心也
佛陀就是告訴我們，什麼來障礙我們的道行？什麼事情來障礙我們，使我們事事行不通、讓我們道理不能達？那就是我們的心還有惑。
惑就是無明，這個惑就是不瞭解，有塵沙惑——惑、無明，如塵沙般那麼多。這麼多的無明，所以惹來了業，所以這個業力——自己所造之業力，來障礙我們的道法，障礙我們要走這條路的法。所以我們不知道方法，道就不通了。所以，佛陀就是來向我們解釋，如何才能讓我們去除障礙，讓我們的道法能通。這一定要人人多用心去體會。
所以佛有說「惑業等諸障法」，向我們說明，什麼樣的業，惹來什麼樣的因果，這種因緣果報，就是在所有我們的生活中，所造作而來之因果，來障礙我們很多的道法。所以佛陀說法無所畏。
第四是「說盡苦道無所畏」。同樣，就是說戒、定、慧。已經讓我們知道苦，佛陀就開始告訴我們，要如何能離苦。
說盡苦道無所畏：
佛於大眾中
說戒定慧等
諸盡苦法之正道
而無畏心也。
我們要離苦，就要修行，苦、集、滅、道。如何開始修？就是要戒、要定、要慧，如此才能「盡諸苦法」。
再來就是禪定、思惟、靜慮。禪定，其實是要我們好好來思惟。靜，心很靜，靜寂清澄，這就是禪定的境界。所以我們的心常寂靜，尤其是「心定止於一境」，心不要想過去的雜念，或者是未來的妄想，我們這些都要去除，心要定於一境，這就是禪定。
禪定：
禪那之思惟
靜慮者心體寂靜
亦即心定止於一境
是即謂之禪定
解脫呢？凡夫就是受輪迴之苦，所以不得解脫。但是諸佛、菩薩，他已經得到解脫，絕對不再受輪迴。
解脫：
凡夫受輪迴故
不得解脫
諸聖得解脫故
不受輪迴
解脫者
自在之義
他來人間，全都是隨著(緣苦)眾生，倒駕慈航而來，不是因為業力牽引而來，不是。所以，諸佛菩薩，全都是於禪定、解脫中。
所以各位，學佛者，佛道就是我們要行的目標，我們要到佛的境界。但是，我們要反觀自性，向內找出我們自己的本性來。所以我們必定要好好，戒、定、慧，好好修，不可心有一點煩惱，就亂了我們的心。這就是我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: With Solid Faith, Fear Nothing(信心堅固 施無畏)
Date: December. 23. 2013
“All Buddhas have long cultivated all practices to enlightenment with diligence, courage, vigor, power and fearlessness. When among people, They expound the Dharma fearlessly. They practice precepts, Samadhi and wisdom, so They are liberated and at ease.”
The Buddha intrinsically has an enlightened nature. From Beginningless Time till now, the Buddha drew near to countless Buddhas, so He has constantly been diligent. As He practiced all teachings of the Path, He did so with diligence, courage, vigor, power and fearlessness. Because He was diligent, He was very certain of and never doubted those Buddhas’ teachings of enlightenment. This kind of faith is very steadfast. As ordinary people, our faith and beliefs cannot be steadied, therefore our powers are insufficient. Sometimes we believe and practice only because we seek things! We seek blessings from Buddhas and Bodhisattvas. Actually, all Buddhas and Bodhisattvas come to the world to teach us various methods to help us reflect on our own nature and discover our pure intrinsic nature. This is why the Buddha and Bodhisattvas come to the world. The Buddha gives many teachings to help us achieve understanding. If we believe Him, we can search within ourselves for our enlightened nature. We should not have faith in Him only to seek protection from Buddhas and Bodhisattvas. If we do, we are still Small Vehicle practitioners, unenlightened beings. When we believe in the Buddha, He can help us strengthen our powers of understanding and comprehension, so we strive to faithfully accept and practice [the teachings].
Therefore, when He goes among people to teach, He is absolutely fearless. After the Buddha attained enlightenment, His Power of Faith was solid. So He preached Dharma fearlessly in the world. When non-Buddhists raised difficult questions, He was very courageous and vigorous. He was very certain and brave, like a warrior entering the battlefield. In order to promote Right Dharma in the world, He had to be replete with the strength gained from His courage and vigor and go among people to give teachings without fear. Then of course, the practices of precepts, Samadhi, wisdom and liberation will lead to a sense of freedom.
Precepts, Samadhi and wisdom are the Three Flawless Studies that we spiritual practitioners must cultivate [to eliminate Leaks]. Wisdom comes from seeking the Buddha-Dharma. Once it enters our hearts, we cannot allow it to leak out. When the Dharma is in our hearts, it should increase and never decrease. Then [our minds] can be considered flawless. When we forget the Dharma we heard yesterday, it has leaked out.It has leaked out.We may listen to the Dharma in the morning, but soon after, when challenges emerge, afflictions arise again.When this happens, we cannot attain liberation.When precepts, Samadhi, and wisdom are not in our hearts, afflictions will enter very quickly.
Whenever we encounter challenges, we feel troubled and worried, as if afflictions are binding us and we cannot be liberated.We are all still learning so the Buddha is our ideal and.[Buddhahood] is our goal.Outwardly, we must emulate the Buddha, and inwardly, we need to find our Buddha-nature.Although we are unenlightened beings, our wisdom and enlightened nature is not inferior to the Buddha’s.But our minds have been covered by afflictions.When we brush aside afflictions, we are awakened beings.
Then no matter what challenges arise, we can remain peaceful and at ease.Thus, we must uphold precepts and be in Samadhi so that our wisdom will grow, and we can be liberated and at ease.
This is why we Buddhist practitioners must constantly heighten our awareness.
We learn from the Buddha; He gives us teachings that we must faithfully accept and mindfully practice.
Next, let us discuss “powerful and fearless, with dhyana, liberation and Samadhi”.
To be powerful and fearless, we must be replete with “dhyana, liberation and Samadhi”.Then we can be “powerful and fearless”.This means that [the Buddha] is strong and powerful, and fearless.
So, He has Ten Powers:
1.knowledge of right and wrong in all conditions.
2.Knowledge of karma
3.Knowledge of Samadhi
4.Knowledge of [relative] capabilities
5.Knowledge of desires
Ten Powers (cont.):
6.knowledge of the nature of each individual
7.knowledge of the consequences of all paths
8.knowledge of past lives
9.knowledge of he heavenly eye
10.knowledge of elimination of Leaks
we need to know that power is in all teachings given by the Buddha.If we can practice them all, then we will be feeless and [develop] the Fourfold Fearlessness.The Fourfold Fearlessness [tells us] of the Buddha’s fearlessness in expounding the path of ending suffering.Sentient beings in the Saha World face unbearable suffering, so the Buddha comes ot the world for this one great cause and expounds the Dharma.When the Buddha teaches, He speaks the most about suffering.
When He first turned the Dharma-wheel of the Four Noble Truths, His first teaching was about suffering.
So, “the Buddha is fearless in expounding the path of ending suffering”.“Among the assembly, the Buddha taught precepts, Samadhi and wisdom and other noble paths and did so fearlessly.”
This is the Buddha’s power.He came to the world to declare that everything in the world [leads to] suffering, to teach people to recognize that suffering is caused by the accumulation of various afflictions.With these afflictions, a single deviated thought can give rise to 1000 erroneous thoughts.Once an erroneous thought arises, we will naturally act on it.Wrong thoughts cause wrong actions.So, He teaches us to uphold precepts.When we engage in spiritual practice, our first step is to uphold precepts.
When we first entre the door to His teachings, we learn the Five Precepts and Ten Good deeds.
If we can start from the first precept, we gradually realize that because there is so much suffering and wrongdoing in the world, we must cultivate the Path.The more we comprehend this teaching, the firmer we will remain.The more we comprehend this teaching, the firmer we will remain. If we uphold precepts, naturally we will be less likely to commit wrongs. So, the Buddha comes to this world and goes among people for one great cause, to fearlessly expound the path to ending suffering and to tell the world about suffering.
“The Fourfold Fearlessness:”
Fearlessness of all-encompassing wisdom.
Fearlessness of ending Leaks.
Fearlessness of explaining the hindrances of spiritual cultivation.
Fearlessness of explaining the paths of ending suffering.
I will share the Fourfold Fearlessness with you. The first is “fearlessness of all-encompassing wisdom”. With His all-encompassing wisdom, He understands all things in the world. And if He understands everything, what is there to fear? So, “among the assembly, the Buddha taught about all-encompassing wisdom, and He did so fearlessly.” The Buddha gathers all sentient beings to explain this Dharma to all of them in the hopes they can gain all-encompassing wisdom of all things in the world.
Discerning wisdom means we can clearly discern right from wrong. Things can be proper or deviant, and if we can tell them apart, we have discerning wisdom. So, in this times, in the midst of complicated people and interpersonal conflicts, we must strive to be discerning. The Buddha tells us about fearlessness of all-encompassing wisdom. Because of His wisdom, He hopes we can be His equal and attain fearlessness of all-encompassing wisdom.
Second is “fearlessness of ending Leaks”. “The Buddha taught them to eliminate all afflictions and He did so fearlessly.”
We have fear because we cannot clearly discern right from wrong. We are afflicted because we have endless cravings and desires. These are all afflictions. The Buddha teaches us with various ways in hopes that we can comprehend the impermanence of life. At any instant, impermanence can suddenly manifest, and we face unbearable suffering and endless worries.
There was a great earthquake in Aceh, Indonesia. Do you still remember it? The second before that moment, everyone was filled with sweet dreams, everyone was filled with happiness. Perhaps they had very many hopes. But in an instant, impermanence stuck the world. So indeed, life is impermanent. We should understand that the Buddha has been teaching this for a long time. In the future, sentient beings will create more and more karma. So, the principles of formation, existence, decay and disappearance keep vanishing from people’s hearts.
This road was originally very broad and straight. These principle have always existed, but people do not clearly understand them so they create more karma. Therefore, the collective karma of sentient beings leads to more frequent disasters; this is very worrisome. Does worrying do any good? The best thing to do is to be more diligent. We must quickly recruit more Living Bodhisattvas and find ways to change and to help our world become more stable. To stabilize the earth, protect its resources and not cause more damage, the four elements must be in balance. The balance of the four elements depends on the way we live. We must get our lives on track and be more frugal, and we must strive to recognize, cherish and create more blessings. If we can keep these things in mind and apply them in our daily living, naturally the world will be more peaceful. So, the Buddha teaches many principles about how we can eliminate all afflictions. Ending all afflictions begins with our daily living.
Next, the third is “fearlessness of explaining hindrances of spiritual cultivation.” Fearlessness of explaining hindrances of spiritual cultivation: Among the assembly, the Buddha taught how to overcome delusions and other hindrances, and He did so fearlessly.
The Buddha tells us about the obstructions of our spiritual practice that keep us from achieving anything, from understanding principles. This is because we still have delusions, which are ignorant thoughts.
Delusion is lack of understanding. We have dust-like delusions. Our delusions and ignorant thoughts number as many as particles of dust. Because we are so ignorant, we attract karma. So, the karma we have created will obstruct our practice of the teachings of the Path. When we do not know the methods, the Path will be difficult.
Therefore, the Buddha comes to us to explain ways to eliminate obstacles, so we can understand the teachings. This is what all of us must mindfully comprehend.
So, the Buddha taught us to “overcome delusions and other hindrances to.” He clearly explained that certain karma we create will lead to certain consequences. This karmic law of cause and effect pervades our lives, so the causes we create will lead to the effect of hindering our path to enlightenment. So, the Buddha expounded the Dharma fearlessly.
The fourth one is “fearlessness of explaining the paths of ending suffering.” Similarly, this explains precepts, Samadhi and wisdom and helps us recognize suffering.
Now the Buddha tells is how to transcend suffering. For us to transcend suffering, we must engage in spiritual practice.To begin cultivating [the Four Noble Truths], we must have precepts, Samadhi and wisdom to “eliminate all suffering.”
Next is dhyana, tranquil contemplation. Dhyana is about careful contemplation. When the mind is still, tranquil and clear, it is in the state of dhyana. So, if we are tranquil, “the mind remains still, in a meditative state.” We must not think discursive thoughts about the past or delusional thoughts of the future. We need to eliminate all of this. Our hearts need to be still, in a meditative state. This is dhyana.
Dhyana: dhyana is a way of thinking. With tranquility, the mind remains still, in a meditative state. This is called dhyana.
What about liberation? Ordinary people are trapped by cyclic existence, so they cannot attain liberation. But Buddhas and Bodhisattvas have already attained liberation and will never experience cyclic existence again.
He came to the world solely because of [His connection] to sentient beings. He returns on the ship of compassion not because of the influence of karmic forces. Not at all.So, all Buddhas and Bodhisattvas are in a state of dhyana and liberation. My fellow Buddhist practitioners, our goal is to attain Buddhahood. But we must self-reflect to discover our intrinsic nature, therefore, we must really work on practicing precepts, Samadhi and wisdom, and we must not allow even the slightest affliction to trouble our minds. This is why we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「力無所畏、禪定、解脫、三昧。」《法華經方便品第二》
⊙十力：是處非處力、業智力、定力、根力、欲力、性力、至處道力、宿命力、天眼力、漏盡力。
⊙說盡苦道無所畏：佛於大眾中說戒定慧等正道而無畏心也。
⊙四無所畏：一切智無所畏、漏盡無所畏、說障道無所畏、說盡苦道無所畏。
⊙一切智無所畏：佛於大眾中為說一切智而無畏心也。
⊙漏盡無所畏：佛於大眾中說斷盡一切煩惱而無所畏心也。
⊙說障道無所畏：佛於大眾中說惑業等諸障法而無畏心也。
⊙說盡苦道無所畏：佛於大眾中說戒定慧等諸盡苦法之正道而無畏心也。
⊙禪定：禪那之思惟，靜慮者心體寂靜。亦即心定止於一境，是即謂之禪定。
⊙解脫：凡夫受輪迴故，不得解脫，諸聖得解脫故，不受輪迴。解脫者，自在之義。
************************************
【證嚴上人開示】
「諸佛久遠修眾道法，精進勇猛力無所畏；處眾入群說法無畏，持戒定慧解脫自在。」
諸佛久遠修眾道法
精進勇猛力無所畏
處眾入群說法無畏
持戒定慧解脫自在
佛本具覺性，從無始一直到現在，佛陀所親近的是百千萬億諸佛，所以精進，不斷地精進。所以久遠來所修的眾道法，那就是精進勇猛，力無所畏。因為精進，對佛覺悟之法，他非常定，一點都不懷疑，這種信非常穩定。
我們凡夫之信，信仰，都是無法穩定下來，所以我們的力就不夠，有時候信佛、修行，就是要求啊，佛的加持、菩薩的加持。其實，諸佛菩薩來人間，向我們說教，說很多法來教導我們，要讓我們人人自己反觀自性，發覺自己有清淨的本性。這是佛陀與菩薩來人間，他說，說很多法，就是要讓我們瞭解。我們若能相信，那就是往內自己找，找出了我們的覺性。不是一直信佛，就是求佛、菩薩來庇佑我們，這樣還是小乘，還是凡夫。
我們信佛，佛陀能加持我們的力量，就是讓我們明白、讓我們瞭解。我們懂得信受奉行，所以處眾入群說法，絕對無所畏。
佛覺悟之後，他的力，信力堅固，所以他在人群中說法無畏，無論是什麼樣的外道教來問難，他都能很勇猛，就是很篤定、很勇敢，如一位力士入戰場中一般。他為了要將正法推向人間，所以他必定要具足這種勇猛的力量，必定處入群眾中，向大家說法，無有畏懼。當然，這就要有持，戒、定、慧、解脫，才能自在。
戒、定、慧，是我們修行者，不可缺少的「三無漏學」。智慧，從佛法求來，入我們的心，就不讓它漏掉。法在我們的心中，應該是有增無減，如此才叫做「無漏」。
昨天聽的(法)，今天忘記了，那就是叫做漏掉。早上聽的(法)，再沒有多久的時間，境界來時，煩惱又是復生起來，如此就不得解脫。因為，我們戒、定、慧，沒有在心中，所以煩惱很快就進來了，遇到什麼境界，那就是心煩、憂愁，好像煩惱一時綁住，不得解脫。
我們學佛，佛陀就是我們的理想，是我們的目標。我們往外，向佛看齊，往內，要自己找出我們的佛性來。
我們雖然是凡夫，這分的智慧覺性與佛相比沒有較少，只是被煩惱覆蓋著；煩惱撥開，就是覺悟了，無論何種境界來時，就是那樣安然自在。所以要持戒，心要定，我們的慧命才會增長，才能解脫自在。這是我們學佛者，要對自己常常自我警惕，我們向佛陀學，佛為我們說法，我們要用心信受奉行。
接下來我們就說：「力無所畏、禪定、解脫、三昧」。
力無所畏
禪定
解脫
三昧
《法華經方便品第二》
「力無所畏」，要具足「禪定、解脫、三昧」，才有辦法「力無所畏」。意思就是說，「力」力量，無所畏，力十力。
十力：
一、 是處非處力
二、 業智力
三、 定力
四、 根力
五、 欲力
六、 性力
七、 至處道力
八、 宿命力
九、 天眼力
十、 漏盡力
我們要知道，「力」，就是在佛陀所說一切的教法，我們都能奉持。再來就是無所畏，無所畏就是「四無畏」
「四無畏」，就是「說盡苦道無所畏」。因為眾生在娑婆世界，苦不堪，佛陀就是為了這一大事，所以來人間，要向人間開示說法。佛陀說法，說最多的，那就是「苦」。因為開頭轉四諦法輪時，第一個法那就是「苦」，所以「說盡苦道無所畏」，「佛於大眾中，說戒定慧等正道法而無畏心。]
說盡苦道無所畏
佛於大眾中
說戒定慧等正道
而無畏心也
這是佛的力量。他向人間來宣告，人間無不都是苦；要教大家如何能瞭解苦？就是集種種煩惱而來。這些煩惱，一念偏，千念錯，這一錯，自然就會去行；念錯，行就錯，所以就教我們要持戒。
我們要修行，第一步驟就是我們要持戒。你要入佛門，第一道門就是五戒十善。我們若能從第一道戒開始，慢慢向前瞭解，世間這麼多的苦難、這麼多的錯誤，應該去修道。心愈瞭解這個法之後，心就愈有定，你若有持戒，自然就比較不會去犯錯。
所以佛陀來人間，入大眾中，為一大事說盡苦道無所畏。向人間說苦。
四無所畏：
一切智無所畏
漏盡無所畏
說障道無所畏
說盡苦道無所畏
這「四無所畏」與大家分享，第一就是「一切智無所畏」。佛陀的一切智，瞭解世間一切諸法，所以他全都瞭解了，還有什麼可畏？所以「佛於大眾中，說一切智而無畏心」。
一切智無所畏：
佛於大眾中
為說一切智
而無畏心也
佛陀具足於一切眾生，要向人人解說此法，希望人人能增長，世間一切諸法之智。
智，叫做分別智；是非你都分得清楚，種種的法是正、是邪，你分得清楚，這叫做分別智。所以在這大時代，很複雜的人群中，人我是非，我們要好好懂得分別。所以佛陀告訴我們，「一切智無畏心」，這是佛之智，希望我們能與他平等，能得到這一切智無畏之心。
第二就是「漏盡無所畏」。佛陀就是「說斷盡一切煩惱而無畏心也」。
漏盡無所畏：
佛於大眾中
說斷盡一切煩惱
而無所畏心也
我們會怕，我們就是是非分不清楚；我們會擔憂，那就是愛未斷、欲未盡，這全都是煩惱。佛陀用各種的方法施教，希望我們能瞭解人生無常，何時剎那之間無常現前，苦不堪，憂慮不盡！
印尼亞齊大地震，大家還記得嗎？在那瞬間的前一秒鐘，大家充滿了美夢，大家充滿了歡喜，或者是有很多的希望。不過在瞬間，看！這種的無常在人間。所以，這真的是人生無常！
我們應該(明白)，佛陀從很久以前是如此。未來的世間，愈來眾生愈造的業，愈來愈多，所以這成、住、壞、空，人的道理，一直於心中消失。原本的道路，是這麼康莊、這麼直，道理本來就有。就是人已經把這道理模糊掉了，所造作的業愈來愈多，因此眾生共業，愈來災難頻傳，讓我們很擔憂。
擔憂有用嗎？只好就是要更精進，大家趕緊人間菩薩招生，如何來改變，如何讓我們的地球、我們的世間、大地能穩定。要穩定大地，保護資源，不可再受損失，唯有就要四大調和。四大調和，就要視人人的生活。人人的生活，若能上軌道，多節儉，人人要懂得知福、惜福、多造福。只要這些事情放在我們的心，用在我們的日常生活，如此，自然天地就能較平安。
所以，佛陀說許多的道理，說盡一切煩惱，要如何斷，斷除一切的煩惱，就是要從我們的日常生活中開始。
再來，第三就是「說障道無所畏」。
說障道無所畏：
佛於大眾中
說惑業等諸障法
而無畏心也
佛陀就是告訴我們，什麼來障礙我們的道行？什麼事情來障礙我們，使我們事事行不通、讓我們道理不能達？那就是我們的心還有惑。
惑就是無明，這個惑就是不瞭解，有塵沙惑——惑、無明，如塵沙般那麼多。這麼多的無明，所以惹來了業，所以這個業力——自己所造之業力，來障礙我們的道法，障礙我們要走這條路的法。所以我們不知道方法，道就不通了。所以，佛陀就是來向我們解釋，如何才能讓我們去除障礙，讓我們的道法能通。這一定要人人多用心去體會。
所以佛有說「惑業等諸障法」，向我們說明，什麼樣的業，惹來什麼樣的因果，這種因緣果報，就是在所有我們的生活中，所造作而來之因果，來障礙我們很多的道法。所以佛陀說法無所畏。
第四是「說盡苦道無所畏」。同樣，就是說戒、定、慧。已經讓我們知道苦，佛陀就開始告訴我們，要如何能離苦。
說盡苦道無所畏：
佛於大眾中
說戒定慧等
諸盡苦法之正道
而無畏心也。
我們要離苦，就要修行，苦、集、滅、道。如何開始修？就是要戒、要定、要慧，如此才能「盡諸苦法」。
再來就是禪定、思惟、靜慮。禪定，其實是要我們好好來思惟。靜，心很靜，靜寂清澄，這就是禪定的境界。所以我們的心常寂靜，尤其是「心定止於一境」，心不要想過去的雜念，或者是未來的妄想，我們這些都要去除，心要定於一境，這就是禪定。
禪定：
禪那之思惟
靜慮者心體寂靜
亦即心定止於一境
是即謂之禪定
解脫呢？凡夫就是受輪迴之苦，所以不得解脫。但是諸佛、菩薩，他已經得到解脫，絕對不再受輪迴。
解脫：
凡夫受輪迴故
不得解脫
諸聖得解脫故
不受輪迴
解脫者
自在之義
他來人間，全都是隨著(緣苦)眾生，倒駕慈航而來，不是因為業力牽引而來，不是。所以，諸佛菩薩，全都是於禪定、解脫中。
所以各位，學佛者，佛道就是我們要行的目標，我們要到佛的境界。但是，我們要反觀自性，向內找出我們自己的本性來。所以我們必定要好好，戒、定、慧，好好修，不可心有一點煩惱，就亂了我們的心。這就是我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: With Solid Faith, Fear Nothing(信心堅固 施無畏)
Date: December. 23. 2013
“All Buddhas have long cultivated all practices to enlightenment with diligence, courage, vigor, power and fearlessness. When among people, They expound the Dharma fearlessly. They practice precepts, Samadhi and wisdom, so They are liberated and at ease.”
The Buddha intrinsically has an enlightened nature. From Beginningless Time till now, the Buddha drew near to countless Buddhas, so He has constantly been diligent. As He practiced all teachings of the Path, He did so with diligence, courage, vigor, power and fearlessness. Because He was diligent, He was very certain of and never doubted those Buddhas’ teachings of enlightenment. This kind of faith is very steadfast. As ordinary people, our faith and beliefs cannot be steadied, therefore our powers are insufficient. Sometimes we believe and practice only because we seek things! We seek blessings from Buddhas and Bodhisattvas. Actually, all Buddhas and Bodhisattvas come to the world to teach us various methods to help us reflect on our own nature and discover our pure intrinsic nature. This is why the Buddha and Bodhisattvas come to the world. The Buddha gives many teachings to help us achieve understanding. If we believe Him, we can search within ourselves for our enlightened nature. We should not have faith in Him only to seek protection from Buddhas and Bodhisattvas. If we do, we are still Small Vehicle practitioners, unenlightened beings. When we believe in the Buddha, He can help us strengthen our powers of understanding and comprehension, so we strive to faithfully accept and practice [the teachings].
Therefore, when He goes among people to teach, He is absolutely fearless. After the Buddha attained enlightenment, His Power of Faith was solid. So He preached Dharma fearlessly in the world. When non-Buddhists raised difficult questions, He was very courageous and vigorous. He was very certain and brave, like a warrior entering the battlefield. In order to promote Right Dharma in the world, He had to be replete with the strength gained from His courage and vigor and go among people to give teachings without fear. Then of course, the practices of precepts, Samadhi, wisdom and liberation will lead to a sense of freedom.
Precepts, Samadhi and wisdom are the Three Flawless Studies that we spiritual practitioners must cultivate [to eliminate Leaks]. Wisdom comes from seeking the Buddha-Dharma. Once it enters our hearts, we cannot allow it to leak out. When the Dharma is in our hearts, it should increase and never decrease. Then [our minds] can be considered flawless. When we forget the Dharma we heard yesterday, it has leaked out.It has leaked out.We may listen to the Dharma in the morning, but soon after, when challenges emerge, afflictions arise again.When this happens, we cannot attain liberation.When precepts, Samadhi, and wisdom are not in our hearts, afflictions will enter very quickly.
Whenever we encounter challenges, we feel troubled and worried, as if afflictions are binding us and we cannot be liberated.We are all still learning so the Buddha is our ideal and.[Buddhahood] is our goal.Outwardly, we must emulate the Buddha, and inwardly, we need to find our Buddha-nature.Although we are unenlightened beings, our wisdom and enlightened nature is not inferior to the Buddha’s.But our minds have been covered by afflictions.When we brush aside afflictions, we are awakened beings.
Then no matter what challenges arise, we can remain peaceful and at ease.Thus, we must uphold precepts and be in Samadhi so that our wisdom will grow, and we can be liberated and at ease.
This is why we Buddhist practitioners must constantly heighten our awareness.
We learn from the Buddha; He gives us teachings that we must faithfully accept and mindfully practice.
Next, let us discuss “powerful and fearless, with dhyana, liberation and Samadhi”.
To be powerful and fearless, we must be replete with “dhyana, liberation and Samadhi”.Then we can be “powerful and fearless”.This means that [the Buddha] is strong and powerful, and fearless.
So, He has Ten Powers:
1.knowledge of right and wrong in all conditions.
2.Knowledge of karma
3.Knowledge of Samadhi
4.Knowledge of [relative] capabilities
5.Knowledge of desires
Ten Powers (cont.):
6.knowledge of the nature of each individual
7.knowledge of the consequences of all paths
8.knowledge of past lives
9.knowledge of he heavenly eye
10.knowledge of elimination of Leaks
we need to know that power is in all teachings given by the Buddha.If we can practice them all, then we will be feeless and [develop] the Fourfold Fearlessness.The Fourfold Fearlessness [tells us] of the Buddha’s fearlessness in expounding the path of ending suffering.Sentient beings in the Saha World face unbearable suffering, so the Buddha comes ot the world for this one great cause and expounds the Dharma.When the Buddha teaches, He speaks the most about suffering.
When He first turned the Dharma-wheel of the Four Noble Truths, His first teaching was about suffering.
So, “the Buddha is fearless in expounding the path of ending suffering”.“Among the assembly, the Buddha taught precepts, Samadhi and wisdom and other noble paths and did so fearlessly.”
This is the Buddha’s power.He came to the world to declare that everything in the world [leads to] suffering, to teach people to recognize that suffering is caused by the accumulation of various afflictions.With these afflictions, a single deviated thought can give rise to 1000 erroneous thoughts.Once an erroneous thought arises, we will naturally act on it.Wrong thoughts cause wrong actions.So, He teaches us to uphold precepts.When we engage in spiritual practice, our first step is to uphold precepts.
When we first entre the door to His teachings, we learn the Five Precepts and Ten Good deeds.
If we can start from the first precept, we gradually realize that because there is so much suffering and wrongdoing in the world, we must cultivate the Path.The more we comprehend this teaching, the firmer we will remain.The more we comprehend this teaching, the firmer we will remain. If we uphold precepts, naturally we will be less likely to commit wrongs. So, the Buddha comes to this world and goes among people for one great cause, to fearlessly expound the path to ending suffering and to tell the world about suffering.
“The Fourfold Fearlessness:”
Fearlessness of all-encompassing wisdom.
Fearlessness of ending Leaks.
Fearlessness of explaining the hindrances of spiritual cultivation.
Fearlessness of explaining the paths of ending suffering.
I will share the Fourfold Fearlessness with you. The first is “fearlessness of all-encompassing wisdom”. With His all-encompassing wisdom, He understands all things in the world. And if He understands everything, what is there to fear? So, “among the assembly, the Buddha taught about all-encompassing wisdom, and He did so fearlessly.” The Buddha gathers all sentient beings to explain this Dharma to all of them in the hopes they can gain all-encompassing wisdom of all things in the world.
Discerning wisdom means we can clearly discern right from wrong. Things can be proper or deviant, and if we can tell them apart, we have discerning wisdom. So, in this times, in the midst of complicated people and interpersonal conflicts, we must strive to be discerning. The Buddha tells us about fearlessness of all-encompassing wisdom. Because of His wisdom, He hopes we can be His equal and attain fearlessness of all-encompassing wisdom.
Second is “fearlessness of ending Leaks”. “The Buddha taught them to eliminate all afflictions and He did so fearlessly.”
We have fear because we cannot clearly discern right from wrong. We are afflicted because we have endless cravings and desires. These are all afflictions. The Buddha teaches us with various ways in hopes that we can comprehend the impermanence of life. At any instant, impermanence can suddenly manifest, and we face unbearable suffering and endless worries.
There was a great earthquake in Aceh, Indonesia. Do you still remember it? The second before that moment, everyone was filled with sweet dreams, everyone was filled with happiness. Perhaps they had very many hopes. But in an instant, impermanence stuck the world. So indeed, life is impermanent. We should understand that the Buddha has been teaching this for a long time. In the future, sentient beings will create more and more karma. So, the principles of formation, existence, decay and disappearance keep vanishing from people’s hearts.
This road was originally very broad and straight. These principle have always existed, but people do not clearly understand them so they create more karma. Therefore, the collective karma of sentient beings leads to more frequent disasters; this is very worrisome. Does worrying do any good? The best thing to do is to be more diligent. We must quickly recruit more Living Bodhisattvas and find ways to change and to help our world become more stable. To stabilize the earth, protect its resources and not cause more damage, the four elements must be in balance. The balance of the four elements depends on the way we live. We must get our lives on track and be more frugal, and we must strive to recognize, cherish and create more blessings. If we can keep these things in mind and apply them in our daily living, naturally the world will be more peaceful. So, the Buddha teaches many principles about how we can eliminate all afflictions. Ending all afflictions begins with our daily living.
Next, the third is “fearlessness of explaining hindrances of spiritual cultivation.” Fearlessness of explaining hindrances of spiritual cultivation: Among the assembly, the Buddha taught how to overcome delusions and other hindrances, and He did so fearlessly.
The Buddha tells us about the obstructions of our spiritual practice that keep us from achieving anything, from understanding principles. This is because we still have delusions, which are ignorant thoughts.
Delusion is lack of understanding. We have dust-like delusions. Our delusions and ignorant thoughts number as many as particles of dust. Because we are so ignorant, we attract karma. So, the karma we have created will obstruct our practice of the teachings of the Path. When we do not know the methods, the Path will be difficult.
Therefore, the Buddha comes to us to explain ways to eliminate obstacles, so we can understand the teachings. This is what all of us must mindfully comprehend.
So, the Buddha taught us to “overcome delusions and other hindrances to.” He clearly explained that certain karma we create will lead to certain consequences. This karmic law of cause and effect pervades our lives, so the causes we create will lead to the effect of hindering our path to enlightenment. So, the Buddha expounded the Dharma fearlessly.
The fourth one is “fearlessness of explaining the paths of ending suffering.” Similarly, this explains precepts, Samadhi and wisdom and helps us recognize suffering.
Now the Buddha tells is how to transcend suffering. For us to transcend suffering, we must engage in spiritual practice.To begin cultivating [the Four Noble Truths], we must have precepts, Samadhi and wisdom to “eliminate all suffering.”
Next is dhyana, tranquil contemplation. Dhyana is about careful contemplation. When the mind is still, tranquil and clear, it is in the state of dhyana. So, if we are tranquil, “the mind remains still, in a meditative state.” We must not think discursive thoughts about the past or delusional thoughts of the future. We need to eliminate all of this. Our hearts need to be still, in a meditative state. This is dhyana.
Dhyana: dhyana is a way of thinking. With tranquility, the mind remains still, in a meditative state. This is called dhyana.
What about liberation? Ordinary people are trapped by cyclic existence, so they cannot attain liberation. But Buddhas and Bodhisattvas have already attained liberation and will never experience cyclic existence again.
He came to the world solely because of [His connection] to sentient beings. He returns on the ship of compassion not because of the influence of karmic forces. Not at all.So, all Buddhas and Bodhisattvas are in a state of dhyana and liberation. My fellow Buddhist practitioners, our goal is to attain Buddhahood. But we must self-reflect to discover our intrinsic nature, therefore, we must really work on practicing precepts, Samadhi and wisdom, and we must not allow even the slightest affliction to trouble our minds. This is why we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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