⊙眾生頑愚，諸法甚深，諸佛巧施，殊勝方便，令諸眾生，秉心虔誠，敬信奉行，受持教法。
⊙「世雄不可量，諸天及世人，一切眾生類，無能知佛者。」《法華經方便品第二》
⊙「佛力無所畏，解脫諸三昧，及佛諸餘法，無能測量者。」《法華經方便品第二》
⊙佛力無所畏：謂如來成無上正覺，具無上勝智，於諸眾中作獅子吼，轉妙法輪，得大自在。
⊙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。
⊙三昧：調直定。專思寂想之心定於一處，思專則守志道法於一念。
⊙想寂則清澄神朗，清澄則智恬其照，神朗則無法不徹。
*************************
【證嚴上人開示】
眾生頑愚，諸法甚深，諸佛巧施，殊勝方便，令諸眾生，秉心虔誠，敬信奉行，受持教法。
眾生頑愚
諸法甚深
諸佛巧施殊勝方便
令諸眾生秉心虔誠
敬信奉行
受持教法
這也就是要讓大家，再自我反省一下。我們都是在眾生類中，有幸得了人身，我們也是更有幸聞到佛法，卻是還是在迷茫頑愚中。諸佛之法很深，我們一直感覺到很深，其實，諸佛的本懷是這麼簡單，只是我們眾生沉迷不悟，所以在沉迷中，無法體會到佛陀他的本懷。
所以，佛陀用法來鋪路，要如何讓我們能從凡夫，走到覺悟的道路。卻是我們的信心還不夠，不敢向前前進，所以諸佛，佛不得不，用很善巧來普施，用很多種方法給眾生，無不都是要使令眾生能體悟。
所以，「秉心虔誠」，只要我們大家，從我們的一念心，直心是道場。我們既然相信佛陀的教法，我們若願意信受奉行，我們就用信受奉行的直心，向前前進，當然這就是要虔誠的心。所以「敬信奉行，受持教法」，希望我們人人能有，這樣的心態來接受佛法。
佛已經用法鋪路，我們就要有信心，一步一步向前前進。我們若沒有信心，哪怕再珍貴的真實妙法，在我們面前，我們也會沒有信心去取這個法。
所以在《百喻經》裡也有這樣的一(段)文：也就是有一位，非常非常貧困的人，這麼貧困，他一心只是一個祈求，能否得到人間的寶。有一天，走在曠野中，看到一只箱子，他就輕輕地將這只箱子打開。剛剛打開的時候，眼睛所看到的都是珠寶，價值連城的珠寶，很歡喜。在那裡看看，是不是有人遺失的？會不會有人再回來找？在那裡守候著。
沒有，沒人來找。所以他就想，這樣這個珠寶可能我可以取。他就將這只箱子，大大地把它掀開了，掀開，看到蓋子蓋著的內部，一個人在那裡，他趕緊閃開，快說：「失禮，失禮，我不知道這只箱子的珠寶是你的。原來你在箱子的裡面。」一直向人道歉，趕緊逃之夭夭，就是離開了。
其實這是一個比喻。珠寶原來就是珠寶，蓋著的東西就是蓋著，裡面哪有人呢？只是裡面有一面鏡子，這面鏡子蓋在珠寶，箱子一打開，鏡子現前，所照的是自己。但是，自己不認識自己，不知道那面鏡子顯現出來的是我們自己，他將自己當成是陌生人。所以珠寶得不到，自己的面貌也看不清楚。
我們凡夫不就是這樣嗎？我們自己都還不認識自己，真正真實的我，就是明明覺覺的佛性，與佛同等。我常常說「大圓鏡智」，人人心中，都同樣有這面鏡子在，我們這面鏡子，就是讓它模糊了，我們就是平常都沒有照鏡子，所以不知道我們自己本來的真面目。
其實所有的法，也是在我們自己裡面，我們本性含藏著智慧，智慧就是在我們的本性中。這種的比喻應該很淺顯，我們能瞭解。
前面我們也已經說過了，「世雄不可量，諸天及世人，一切眾生類，無能知佛者」。
世雄不可量
諸天及世人
一切眾生類
無能知佛者
《法華經方便品第二》
這就是我們眾生，明明佛出現在人間，佛陀所體驗過、覺悟之後的法，要向我們說。開始初覺悟的時候，他說法，天，諸天與世人，無法體會這個佛法，所以何況，一般的眾生類呢？
所說的眾生類，就是一切的生命，更無法理解了。所以我們要好好用心。人類與天人是最能接近佛的，尤其是人，我們若墮落其他的眾生類，要接受佛法就更困難了。我們要珍惜生命能遇到佛法。
佛陀，我們要用很感恩的心。不斷來來往往娑婆世間，面對著剛強眾生。不過佛陀是大忍辱力，他若沒有大忍辱力，他要如何度眾生呢？所以說「佛力無所畏」。
佛力無所畏
解脫諸三昧
及佛諸餘法
無能測量者
《法華經方便品第二》
雖然眾生很剛強，雖然人、天、眾生類，還是無法體解佛陀(的法)，無法瞭解。不過，佛力還是無所畏，同樣面對著芸芸眾生要來說法。
佛力無所畏：
謂如來成無上正覺
具無上勝智
於諸眾中
作獅子吼
轉妙法輪
得大自在
如來真的是無上正覺，具無上的智慧，在眾生中作獅子吼，他用說法的方法來轉妙法輪，「得大自在」，他已經是得很自在了，所以叫做佛力無所畏。他要具足這麼自在，沒有掛礙的心。
因為，我們若有掛礙，眾生這麼難度，這麼剛強，到底還要多久呢？現在這個時代，看到這種成、住、壞、空，芸芸眾生愈來愈多，濁氣愈來愈重，煩惱愈來愈深，天災人禍愈來愈多，畢竟眾生還是在沉迷中，要怎麼辦呢？佛陀不會考慮這些，只是一念悲心，無限的大忍力，所以他還是「在眾生中,作獅子吼」，還是大聲地呼喊，同樣將法，一直要普遍到讓人人聽得到。
人人不只是聽得到，還感覺得到，還能受用。這就是佛陀他無畏的力量，不斷在「轉妙法輪，得大自在」，一定他的心中要自在，所以叫做佛力無所畏。
眾生一切的環境，對佛(而言)都是在善解中得自在。佛陀善解，什麼叫做善解？善解就有解脫的力量。我們現在芸芸眾生，多諸煩惱，今天聽到一句，有人在批評我的話，我就是很不自在，因為我無法將它善解，「我明明是這樣，你怎麼這樣說我？我很不甘心。」這樣煩惱就來了，和對方就有了這種很不好的緣，你在我的背後說是非，所以我下次看到你，就起了不歡喜的心。這種的怨，結怨連仇，這就是我們凡夫無法善解。
既然無法善解，你怎麼有辦法解脫呢？所以無法解脫。不過，佛他就是解脫，解脫自在，所以他能有無畏的力量。所以佛有佛力無所畏，他有這樣的力量，那就是他的智慧善解，所以他自在、解脫。
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
凡夫，我們全都在六道中輪迴，所以不得解脫。哪怕你生在天上，沉迷在享受中，福享盡了，還是一樣要受報。人，人類、凡夫，一切的業力就是在凡夫，我們凡夫就是，一切惡業的源頭，所以造作很多的惡業才有地獄、餓鬼、畜生、修羅這種的習氣。所以這就是凡夫，凡夫他造作，就是在輪迴中不得解脫。
「諸聖得解脫故，不受輪迴」，已經是聖人了，開始得到解脫，他就不會再來輪迴了。諸佛菩薩，菩薩有很多的菩薩，倒駕慈航，已經過去也是成佛了，有多少的菩薩都成佛，就是來人間，助釋迦佛的道場，來幫助、救濟眾生。
我們要知道，諸佛菩薩都是聖人，不受輪迴。但是，就是不捨眾生，悲憫眾生，堪忍娑婆世界之苦。所以他不是受輪迴來人間，已經是不受輪迴了，是解脫者，是自在，所以佛他能「佛力無所畏」。能解脫，能自在，力量就是無所畏，「佛力無所畏」。
「解脫諸三昧」，解脫必定要有三昧存在。
三昧：
調直定
專思寂想之心
定於一處
思專則
守志道法於一念
「三昧」，叫做「調直定」。調，就是調伏我們的心。眾生的心好像心猿野馬，在我們的內心，到處亂撞、亂跑，所以心無法定下來。凡夫開始就要學，要調伏我們內心的心猿野馬，我們要調伏下來。直心就是道場，我們的心若調伏下來，我們能信受佛法。
所以心要專，「專思寂想之心定於一處」，我們的心要專，耕耘我們的心田。常常說這個「思」字，就如一畦田。我們要用功，我們要將這畦田的雜草除掉，就如將我們心念，那個雜念心要去除，我們的心要真正的靜寂清澄，這樣心就能定在一處，這叫做「調直」。思，這個思想若能專，我們就能「守志道法於一念」。
我們將我們的志，我們既然發心了，我們既然要學佛，我們發弘誓願，這個志願，我們一定要好好把握住，把握我們的志願，好好用心在一念間。所以，「想寂則清澄神朗，清澄則智恬其照，神朗則無法不徹」。
想寂則清澄神朗
清澄則智恬其照
神朗則無法不徹
我們若能這樣，我們的思想，非常的寂靜、清澄，我們的心就明朗起來了。就如那一位打開珠寶箱，打開了，應該我們自己的面目就在裡面，這些珠寶不就是我們的嗎？我們原來就在這面心鏡裡，我們自己還是沒體會到，所以我們的想，寂則清澄神朗，清澄則智恬其照，自然就很恬靜，就如這面鏡子很清朗，神朗則無法不徹，天下萬事物理，有什麼我們無法透徹的呢？所以我們人人學佛，要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha’s Power is Fearlessness (佛力無所畏)
Date: January. 01. 2014
“Sentient beings are stubborn and foolish. All Dharma is extremely profound. All Buddhas tactfully use extraordinary skillful means to enable all sentient beings to reverently accept and practice these teachings.”
This helps all of use self-reflect. Among the many kinds of sentient beings, we are fortunate to attain human form. Even more fortunately, we have listened to the Buddha’s teachings. However, we are still confused and foolish. All Buddha’s teachings are very profound. We continue to feel how profound they are. Actually, the original [teaching] is very simple. But because we sentient beings are lost and unawakened, we cannot realize the Buddha’s original [teaching]. So, the Buddha used the Dharma to pave a path for us to go from [the state of] ordinary people to one of enlightenment. However, our faith is still insufficient, so we dare not go forward. Therefore, all Buddhas have used many skillful means to teach extensively, all to enable sentient beings to attain realization. So, [we must be reverent]. As long as the mind is wholly sincere, it becomes our spiritual training ground. Since we believe the Buddha’s teachings, if we sincerely accept and practice them with a straightforward mind, we will make progress. Of course, this requires reverence.
So, [we must] “respectfully believe and practice the teachings.” I hope we can all receive the Buddha-Dharma with this mentality. The Buddha already used Dharma to pave the path, so we must have faith and walk forward, step by step. If we do not have faith, even if the most precise, true, wondrous Dharma appears before us, we will not have the confidence to take in this Dharma.
So, in the Sutra of 100 Parables, one of the passages contains this short story. There was a very poor person. He was so poor that he wholeheartedly wished for just one thing, to attain worldly treasures. One day, while walking in the open fields, he came across a chest. He gently opened it just a crack and saw that it was filled with priceless jewels, so he was very happy. He looked around to see if someone had lost it and was coming back to look for it. He waited, but not one came looking for it. So, he thought, “Perhaps I can take these jewels with me.”So, he flipped the lid of the chest wide open.Opening it, he saw that underneath the cover there was a person inside.He hurriedly stepped aside and immediately said, “I’m sorry! I’m sorry!”
“I did not know that the jewels in this chest are yours.I did not realize you were in the chest.”He kept apologizing and then ran away.Actually, this is an analogy.
The jewelry was just jewelry.The cover was just a cover.How could a person be hidden inside?It was simply a mirror.The mirror was in the cover [of the chest].Once we open the chest, the mirror appears and reflects our image.However, we do not recognize ourselves, we do not realize the mirror is reflecting our image.This man saw himself as a stranger, so he could not claim those treasures.His own appearance was unclear to him, as well.We ordinary people are like this, are we not?We do not even recognize ourselves.Our true self is the clear and awakened Buddha-nature, which is equal to all Buddhas'.
I constantly mention “great perfect mirror wisdom”.Inside our hearts, there is a mirror like this.But we allow this mirror to become blurry, and we do not regularly look in this mirror, so we do not know who we really are.Actually, all Dharma is also within us.
Wisdom I stored in our intrinsic nature.This analogy should be very obvious, so we can understand it.
Earlier, I also mentioned that “the Hero of the World is unfathomable.Among heavenly beings and humans of the world, among all sentient beings, none can understand the Buddha.”
For us sentient beings, the Buddha clearly manifested in the world and taught us the [truths] He realized after.He attained enlightenment.When He first became enlightened, the Dharma He expounded could not be realized by heavenly beings or humans.So, how could that be possible for ordinary sentient beings?Sentient beings, which are all living beings, cannot even fathom it.So, we must be very mindful.
Humans and heavenly beings are closest to Buddhas, particularly humans.If we fall and become other kinds of sentient beings, then accepting the Buddha-Dharma will be even harder.We must treasure this life that enables us to encounter the Dharma.
As for the Buddha, we must be very grateful that He continuously returns to the Saha World to deal with unyielding sentient beings.He has to have the power of great patience.Without great patience, how could He transform sentient beings?So, “the Buddha’s power is fearlessness”.
The Buddha’s power is fearlessness.Liberation, Samadhi and all His other realizations, cannot be fathomed by anyone.
Though sentient beings are unyielding, though humans, heavenly beings and living beings still cannot realize the Buddha’s [Dharma], the Buddha’s power is still fearless.He still stands in front of multitudes of sentient beings to give teachings.
The Buddha’s power is fearlessness: It is said the Tathagata attained unsurpassed enlightenment and was endowed with unsurpassed wisdom.
Among all beings, He roared like a lion, turned the wondrous Dharma-wheel and attained great freedom.
The Tathagata truly has supreme, universal enlightenment and unsurpassed wisdom. Among all beings, He roared like a lion. By expounding the Dharma, He turned the wondrous Dharma-wheel and “attained great freedom.” He is already at peace and at ease. Therefore, the Buddha’s power is fearlessness. He is endowed with a mind that is at ease and free of hindrances. Because if we have hindrances and are already difficult to transform and so unyielding, how long will it take? In this era, we see formation, existence, decay and disappearance. There are increasingly more sentient beings, more turbidity, stronger afflictions, more natural and manmade calamities. After all, sentient beings are still lost. So, what is these to do? The Buddha does not worry about these things. He just has compassion and unlimited patience. Therefore, He still remains “among all beings and roars like a lion.” He still loudly proclaims the Dharma so pervasively that everyone can hear it. Not only can everyone hear it, they can feel it and find it useful. This is from the Buddha’s power of fearlessness.
He continuously “turns the wondrous Dharma-wheel and attains great freedom.” Certainly, He has a great sense of freedom. Therefore, the Buddha’s power is fearlessness.
[However difficult] sentient beings are, from the Buddha’s [perspective], He is at ease through beings understanding. The Buddha is very understanding. What does it mean to be understanding? Being understanding gives us the strength to become liberated. Right now, we multitudes of sentient beings have many afflictions. Today, if we hear someone criticize us, we feel very uncomfortable because we cannot understand it even when we try. Clearly, we were trying to do this, how could someone else criticize us? We find this unfair, so afflictions arise, and we create bad affinities with that person.
If someone talks behind our backs, the next time we see him, we will become unhappy. This cycle of resentment arises because we ordinary beings cannot be understanding. Since we do not have understanding, how can we attain liberation? Therefore, we cannot be liberated. But the Buddha is liberated and at ease, so He has the power of fearlessness. He has this power because He has wisdom and understanding and is thus at ease and liberated.
“Liberation: Sentient beings are trapped in cyclic existence, so they cannot attain liberation. Noble beings have attained liberation, so they are not trapped in cyclic existence. Liberation means freedom.”
We ordinary people all transmigrate within the Six Realms and cannot be liberated. Even if we are born in heaven and are immersed in pleasures, once we deplete our blessings, we will still have to face our retributions. Karma comes from humans, ordinary beings. We ordinary beings are the source of all negative karma. Because we create a lot of bad karma, we habitually end up in the hell, hungry ghost, animal, and asura realms. This is what we ordinary people do. We create [karma], so we cannot be liberated from cyclic existence.
“Noble beings have attained liberation, so they are not trapped in cyclic existence”. Those who are already noble beings have attained liberation and will not travel through cyclic existence again. As for Buddhas and Bodhisattvas, there are many Bodhisattvas who return on the ship of compassion.
Many of them have already become Buddhas, but they come to world to assist at Sakyamuni Buddha-assembly to help and save sentient beings.
In summary, we need to know that Buddhas and Bodhisattvas are all noble beings, so they are not trapped by cyclic existence. But they are sympathetic and compassionate toward sentient beings and cannot bear to let them suffer. So, it is not cyclic existence that brings them back to this world. They are no longer subject to it; they are liberated and free. So, “the Buddha’s power is fearlessness.” He is liberated and free, so His strength is fearlessness. So, “the Buddha’s power is fearlessness, [with] liberation and Samadhi.” To be liberated, one must have Samadhi.
“Samadhi: a tamed, straight and settle mind. With focus and tranquil thinking, we settle the mind on one place. With focused thinking, we can single-mindedly abide by our resolve and spiritual aspirations.
Samadhi is about “taming, straightening, setting. Taming is about controlling our minds. Sentient beings have monkey-minds and thoughts that run all over the place wild horses. Therefore, our minds cannot settle down.
So from the beginning, we must learn to rein in our wild and unruly minds.A straightforward mind is a spiritual training ground. If our minds can be tamed, we can believe and accept the Buddha-Dharma. So, we must be focused “With focused and tranquil thinking, we settle the mind on one place.”
Our minds need to be focused on cultivating the fields of our minds. I often say the Chinese character for “thinking” is [the characters for “field” and “mind”]. We must work hard to clear the weeds from a field just as we must clear discursive thoughts from our minds. The mind really needs to become tranquil and clear so that it can settle on one place.This is how we “tame and straighten.”
If our thinking can be focused, we can then “single-mindedly abide by our resolve and spiritual aspirations.” As for our resolve, since we have formed these aspirations and want to learn the Buddha’s Way, we must make great vows. This resolve is something we must hold on to and constantly be mindful of.
So, “tranquil thinking is clear and open” “Being clear, our serene wisdom is illuminating. Being open, there is nothing we cannot penetrate.”
If our thinking can really be tranquil and clear, our minds will become illuminated. We can be like the person who opened. We can be like the person who opened the treasure chest.When we see ourselves in it, won’t those jewels be ours? Our reflection has always been in this mind’s mirror, but we just have not realized it.
So, when our tranquil thinking is clear and open, our serene wisdom is illuminating, and naturally our minds will be very calm and still. It is like a mirror that is very clear. Being open, there is nothing we cannot penetrate. Out of all the things in the world, what can’t we understand completely? So, as we are learning the Buddha’s Way, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「世雄不可量，諸天及世人，一切眾生類，無能知佛者。」《法華經方便品第二》
⊙「佛力無所畏，解脫諸三昧，及佛諸餘法，無能測量者。」《法華經方便品第二》
⊙佛力無所畏：謂如來成無上正覺，具無上勝智，於諸眾中作獅子吼，轉妙法輪，得大自在。
⊙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。
⊙三昧：調直定。專思寂想之心定於一處，思專則守志道法於一念。
⊙想寂則清澄神朗，清澄則智恬其照，神朗則無法不徹。
*************************
【證嚴上人開示】
眾生頑愚，諸法甚深，諸佛巧施，殊勝方便，令諸眾生，秉心虔誠，敬信奉行，受持教法。
眾生頑愚
諸法甚深
諸佛巧施殊勝方便
令諸眾生秉心虔誠
敬信奉行
受持教法
這也就是要讓大家，再自我反省一下。我們都是在眾生類中，有幸得了人身，我們也是更有幸聞到佛法，卻是還是在迷茫頑愚中。諸佛之法很深，我們一直感覺到很深，其實，諸佛的本懷是這麼簡單，只是我們眾生沉迷不悟，所以在沉迷中，無法體會到佛陀他的本懷。
所以，佛陀用法來鋪路，要如何讓我們能從凡夫，走到覺悟的道路。卻是我們的信心還不夠，不敢向前前進，所以諸佛，佛不得不，用很善巧來普施，用很多種方法給眾生，無不都是要使令眾生能體悟。
所以，「秉心虔誠」，只要我們大家，從我們的一念心，直心是道場。我們既然相信佛陀的教法，我們若願意信受奉行，我們就用信受奉行的直心，向前前進，當然這就是要虔誠的心。所以「敬信奉行，受持教法」，希望我們人人能有，這樣的心態來接受佛法。
佛已經用法鋪路，我們就要有信心，一步一步向前前進。我們若沒有信心，哪怕再珍貴的真實妙法，在我們面前，我們也會沒有信心去取這個法。
所以在《百喻經》裡也有這樣的一(段)文：也就是有一位，非常非常貧困的人，這麼貧困，他一心只是一個祈求，能否得到人間的寶。有一天，走在曠野中，看到一只箱子，他就輕輕地將這只箱子打開。剛剛打開的時候，眼睛所看到的都是珠寶，價值連城的珠寶，很歡喜。在那裡看看，是不是有人遺失的？會不會有人再回來找？在那裡守候著。
沒有，沒人來找。所以他就想，這樣這個珠寶可能我可以取。他就將這只箱子，大大地把它掀開了，掀開，看到蓋子蓋著的內部，一個人在那裡，他趕緊閃開，快說：「失禮，失禮，我不知道這只箱子的珠寶是你的。原來你在箱子的裡面。」一直向人道歉，趕緊逃之夭夭，就是離開了。
其實這是一個比喻。珠寶原來就是珠寶，蓋著的東西就是蓋著，裡面哪有人呢？只是裡面有一面鏡子，這面鏡子蓋在珠寶，箱子一打開，鏡子現前，所照的是自己。但是，自己不認識自己，不知道那面鏡子顯現出來的是我們自己，他將自己當成是陌生人。所以珠寶得不到，自己的面貌也看不清楚。
我們凡夫不就是這樣嗎？我們自己都還不認識自己，真正真實的我，就是明明覺覺的佛性，與佛同等。我常常說「大圓鏡智」，人人心中，都同樣有這面鏡子在，我們這面鏡子，就是讓它模糊了，我們就是平常都沒有照鏡子，所以不知道我們自己本來的真面目。
其實所有的法，也是在我們自己裡面，我們本性含藏著智慧，智慧就是在我們的本性中。這種的比喻應該很淺顯，我們能瞭解。
前面我們也已經說過了，「世雄不可量，諸天及世人，一切眾生類，無能知佛者」。
世雄不可量
諸天及世人
一切眾生類
無能知佛者
《法華經方便品第二》
這就是我們眾生，明明佛出現在人間，佛陀所體驗過、覺悟之後的法，要向我們說。開始初覺悟的時候，他說法，天，諸天與世人，無法體會這個佛法，所以何況，一般的眾生類呢？
所說的眾生類，就是一切的生命，更無法理解了。所以我們要好好用心。人類與天人是最能接近佛的，尤其是人，我們若墮落其他的眾生類，要接受佛法就更困難了。我們要珍惜生命能遇到佛法。
佛陀，我們要用很感恩的心。不斷來來往往娑婆世間，面對著剛強眾生。不過佛陀是大忍辱力，他若沒有大忍辱力，他要如何度眾生呢？所以說「佛力無所畏」。
佛力無所畏
解脫諸三昧
及佛諸餘法
無能測量者
《法華經方便品第二》
雖然眾生很剛強，雖然人、天、眾生類，還是無法體解佛陀(的法)，無法瞭解。不過，佛力還是無所畏，同樣面對著芸芸眾生要來說法。
佛力無所畏：
謂如來成無上正覺
具無上勝智
於諸眾中
作獅子吼
轉妙法輪
得大自在
如來真的是無上正覺，具無上的智慧，在眾生中作獅子吼，他用說法的方法來轉妙法輪，「得大自在」，他已經是得很自在了，所以叫做佛力無所畏。他要具足這麼自在，沒有掛礙的心。
因為，我們若有掛礙，眾生這麼難度，這麼剛強，到底還要多久呢？現在這個時代，看到這種成、住、壞、空，芸芸眾生愈來愈多，濁氣愈來愈重，煩惱愈來愈深，天災人禍愈來愈多，畢竟眾生還是在沉迷中，要怎麼辦呢？佛陀不會考慮這些，只是一念悲心，無限的大忍力，所以他還是「在眾生中,作獅子吼」，還是大聲地呼喊，同樣將法，一直要普遍到讓人人聽得到。
人人不只是聽得到，還感覺得到，還能受用。這就是佛陀他無畏的力量，不斷在「轉妙法輪，得大自在」，一定他的心中要自在，所以叫做佛力無所畏。
眾生一切的環境，對佛(而言)都是在善解中得自在。佛陀善解，什麼叫做善解？善解就有解脫的力量。我們現在芸芸眾生，多諸煩惱，今天聽到一句，有人在批評我的話，我就是很不自在，因為我無法將它善解，「我明明是這樣，你怎麼這樣說我？我很不甘心。」這樣煩惱就來了，和對方就有了這種很不好的緣，你在我的背後說是非，所以我下次看到你，就起了不歡喜的心。這種的怨，結怨連仇，這就是我們凡夫無法善解。
既然無法善解，你怎麼有辦法解脫呢？所以無法解脫。不過，佛他就是解脫，解脫自在，所以他能有無畏的力量。所以佛有佛力無所畏，他有這樣的力量，那就是他的智慧善解，所以他自在、解脫。
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
凡夫，我們全都在六道中輪迴，所以不得解脫。哪怕你生在天上，沉迷在享受中，福享盡了，還是一樣要受報。人，人類、凡夫，一切的業力就是在凡夫，我們凡夫就是，一切惡業的源頭，所以造作很多的惡業才有地獄、餓鬼、畜生、修羅這種的習氣。所以這就是凡夫，凡夫他造作，就是在輪迴中不得解脫。
「諸聖得解脫故，不受輪迴」，已經是聖人了，開始得到解脫，他就不會再來輪迴了。諸佛菩薩，菩薩有很多的菩薩，倒駕慈航，已經過去也是成佛了，有多少的菩薩都成佛，就是來人間，助釋迦佛的道場，來幫助、救濟眾生。
我們要知道，諸佛菩薩都是聖人，不受輪迴。但是，就是不捨眾生，悲憫眾生，堪忍娑婆世界之苦。所以他不是受輪迴來人間，已經是不受輪迴了，是解脫者，是自在，所以佛他能「佛力無所畏」。能解脫，能自在，力量就是無所畏，「佛力無所畏」。
「解脫諸三昧」，解脫必定要有三昧存在。
三昧：
調直定
專思寂想之心
定於一處
思專則
守志道法於一念
「三昧」，叫做「調直定」。調，就是調伏我們的心。眾生的心好像心猿野馬，在我們的內心，到處亂撞、亂跑，所以心無法定下來。凡夫開始就要學，要調伏我們內心的心猿野馬，我們要調伏下來。直心就是道場，我們的心若調伏下來，我們能信受佛法。
所以心要專，「專思寂想之心定於一處」，我們的心要專，耕耘我們的心田。常常說這個「思」字，就如一畦田。我們要用功，我們要將這畦田的雜草除掉，就如將我們心念，那個雜念心要去除，我們的心要真正的靜寂清澄，這樣心就能定在一處，這叫做「調直」。思，這個思想若能專，我們就能「守志道法於一念」。
我們將我們的志，我們既然發心了，我們既然要學佛，我們發弘誓願，這個志願，我們一定要好好把握住，把握我們的志願，好好用心在一念間。所以，「想寂則清澄神朗，清澄則智恬其照，神朗則無法不徹」。
想寂則清澄神朗
清澄則智恬其照
神朗則無法不徹
我們若能這樣，我們的思想，非常的寂靜、清澄，我們的心就明朗起來了。就如那一位打開珠寶箱，打開了，應該我們自己的面目就在裡面，這些珠寶不就是我們的嗎？我們原來就在這面心鏡裡，我們自己還是沒體會到，所以我們的想，寂則清澄神朗，清澄則智恬其照，自然就很恬靜，就如這面鏡子很清朗，神朗則無法不徹，天下萬事物理，有什麼我們無法透徹的呢？所以我們人人學佛，要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha’s Power is Fearlessness (佛力無所畏)
Date: January. 01. 2014
“Sentient beings are stubborn and foolish. All Dharma is extremely profound. All Buddhas tactfully use extraordinary skillful means to enable all sentient beings to reverently accept and practice these teachings.”
This helps all of use self-reflect. Among the many kinds of sentient beings, we are fortunate to attain human form. Even more fortunately, we have listened to the Buddha’s teachings. However, we are still confused and foolish. All Buddha’s teachings are very profound. We continue to feel how profound they are. Actually, the original [teaching] is very simple. But because we sentient beings are lost and unawakened, we cannot realize the Buddha’s original [teaching]. So, the Buddha used the Dharma to pave a path for us to go from [the state of] ordinary people to one of enlightenment. However, our faith is still insufficient, so we dare not go forward. Therefore, all Buddhas have used many skillful means to teach extensively, all to enable sentient beings to attain realization. So, [we must be reverent]. As long as the mind is wholly sincere, it becomes our spiritual training ground. Since we believe the Buddha’s teachings, if we sincerely accept and practice them with a straightforward mind, we will make progress. Of course, this requires reverence.
So, [we must] “respectfully believe and practice the teachings.” I hope we can all receive the Buddha-Dharma with this mentality. The Buddha already used Dharma to pave the path, so we must have faith and walk forward, step by step. If we do not have faith, even if the most precise, true, wondrous Dharma appears before us, we will not have the confidence to take in this Dharma.
So, in the Sutra of 100 Parables, one of the passages contains this short story. There was a very poor person. He was so poor that he wholeheartedly wished for just one thing, to attain worldly treasures. One day, while walking in the open fields, he came across a chest. He gently opened it just a crack and saw that it was filled with priceless jewels, so he was very happy. He looked around to see if someone had lost it and was coming back to look for it. He waited, but not one came looking for it. So, he thought, “Perhaps I can take these jewels with me.”So, he flipped the lid of the chest wide open.Opening it, he saw that underneath the cover there was a person inside.He hurriedly stepped aside and immediately said, “I’m sorry! I’m sorry!”
“I did not know that the jewels in this chest are yours.I did not realize you were in the chest.”He kept apologizing and then ran away.Actually, this is an analogy.
The jewelry was just jewelry.The cover was just a cover.How could a person be hidden inside?It was simply a mirror.The mirror was in the cover [of the chest].Once we open the chest, the mirror appears and reflects our image.However, we do not recognize ourselves, we do not realize the mirror is reflecting our image.This man saw himself as a stranger, so he could not claim those treasures.His own appearance was unclear to him, as well.We ordinary people are like this, are we not?We do not even recognize ourselves.Our true self is the clear and awakened Buddha-nature, which is equal to all Buddhas'.
I constantly mention “great perfect mirror wisdom”.Inside our hearts, there is a mirror like this.But we allow this mirror to become blurry, and we do not regularly look in this mirror, so we do not know who we really are.Actually, all Dharma is also within us.
Wisdom I stored in our intrinsic nature.This analogy should be very obvious, so we can understand it.
Earlier, I also mentioned that “the Hero of the World is unfathomable.Among heavenly beings and humans of the world, among all sentient beings, none can understand the Buddha.”
For us sentient beings, the Buddha clearly manifested in the world and taught us the [truths] He realized after.He attained enlightenment.When He first became enlightened, the Dharma He expounded could not be realized by heavenly beings or humans.So, how could that be possible for ordinary sentient beings?Sentient beings, which are all living beings, cannot even fathom it.So, we must be very mindful.
Humans and heavenly beings are closest to Buddhas, particularly humans.If we fall and become other kinds of sentient beings, then accepting the Buddha-Dharma will be even harder.We must treasure this life that enables us to encounter the Dharma.
As for the Buddha, we must be very grateful that He continuously returns to the Saha World to deal with unyielding sentient beings.He has to have the power of great patience.Without great patience, how could He transform sentient beings?So, “the Buddha’s power is fearlessness”.
The Buddha’s power is fearlessness.Liberation, Samadhi and all His other realizations, cannot be fathomed by anyone.
Though sentient beings are unyielding, though humans, heavenly beings and living beings still cannot realize the Buddha’s [Dharma], the Buddha’s power is still fearless.He still stands in front of multitudes of sentient beings to give teachings.
The Buddha’s power is fearlessness: It is said the Tathagata attained unsurpassed enlightenment and was endowed with unsurpassed wisdom.
Among all beings, He roared like a lion, turned the wondrous Dharma-wheel and attained great freedom.
The Tathagata truly has supreme, universal enlightenment and unsurpassed wisdom. Among all beings, He roared like a lion. By expounding the Dharma, He turned the wondrous Dharma-wheel and “attained great freedom.” He is already at peace and at ease. Therefore, the Buddha’s power is fearlessness. He is endowed with a mind that is at ease and free of hindrances. Because if we have hindrances and are already difficult to transform and so unyielding, how long will it take? In this era, we see formation, existence, decay and disappearance. There are increasingly more sentient beings, more turbidity, stronger afflictions, more natural and manmade calamities. After all, sentient beings are still lost. So, what is these to do? The Buddha does not worry about these things. He just has compassion and unlimited patience. Therefore, He still remains “among all beings and roars like a lion.” He still loudly proclaims the Dharma so pervasively that everyone can hear it. Not only can everyone hear it, they can feel it and find it useful. This is from the Buddha’s power of fearlessness.
He continuously “turns the wondrous Dharma-wheel and attains great freedom.” Certainly, He has a great sense of freedom. Therefore, the Buddha’s power is fearlessness.
[However difficult] sentient beings are, from the Buddha’s [perspective], He is at ease through beings understanding. The Buddha is very understanding. What does it mean to be understanding? Being understanding gives us the strength to become liberated. Right now, we multitudes of sentient beings have many afflictions. Today, if we hear someone criticize us, we feel very uncomfortable because we cannot understand it even when we try. Clearly, we were trying to do this, how could someone else criticize us? We find this unfair, so afflictions arise, and we create bad affinities with that person.
If someone talks behind our backs, the next time we see him, we will become unhappy. This cycle of resentment arises because we ordinary beings cannot be understanding. Since we do not have understanding, how can we attain liberation? Therefore, we cannot be liberated. But the Buddha is liberated and at ease, so He has the power of fearlessness. He has this power because He has wisdom and understanding and is thus at ease and liberated.
“Liberation: Sentient beings are trapped in cyclic existence, so they cannot attain liberation. Noble beings have attained liberation, so they are not trapped in cyclic existence. Liberation means freedom.”
We ordinary people all transmigrate within the Six Realms and cannot be liberated. Even if we are born in heaven and are immersed in pleasures, once we deplete our blessings, we will still have to face our retributions. Karma comes from humans, ordinary beings. We ordinary beings are the source of all negative karma. Because we create a lot of bad karma, we habitually end up in the hell, hungry ghost, animal, and asura realms. This is what we ordinary people do. We create [karma], so we cannot be liberated from cyclic existence.
“Noble beings have attained liberation, so they are not trapped in cyclic existence”. Those who are already noble beings have attained liberation and will not travel through cyclic existence again. As for Buddhas and Bodhisattvas, there are many Bodhisattvas who return on the ship of compassion.
Many of them have already become Buddhas, but they come to world to assist at Sakyamuni Buddha-assembly to help and save sentient beings.
In summary, we need to know that Buddhas and Bodhisattvas are all noble beings, so they are not trapped by cyclic existence. But they are sympathetic and compassionate toward sentient beings and cannot bear to let them suffer. So, it is not cyclic existence that brings them back to this world. They are no longer subject to it; they are liberated and free. So, “the Buddha’s power is fearlessness.” He is liberated and free, so His strength is fearlessness. So, “the Buddha’s power is fearlessness, [with] liberation and Samadhi.” To be liberated, one must have Samadhi.
“Samadhi: a tamed, straight and settle mind. With focus and tranquil thinking, we settle the mind on one place. With focused thinking, we can single-mindedly abide by our resolve and spiritual aspirations.
Samadhi is about “taming, straightening, setting. Taming is about controlling our minds. Sentient beings have monkey-minds and thoughts that run all over the place wild horses. Therefore, our minds cannot settle down.
So from the beginning, we must learn to rein in our wild and unruly minds.A straightforward mind is a spiritual training ground. If our minds can be tamed, we can believe and accept the Buddha-Dharma. So, we must be focused “With focused and tranquil thinking, we settle the mind on one place.”
Our minds need to be focused on cultivating the fields of our minds. I often say the Chinese character for “thinking” is [the characters for “field” and “mind”]. We must work hard to clear the weeds from a field just as we must clear discursive thoughts from our minds. The mind really needs to become tranquil and clear so that it can settle on one place.This is how we “tame and straighten.”
If our thinking can be focused, we can then “single-mindedly abide by our resolve and spiritual aspirations.” As for our resolve, since we have formed these aspirations and want to learn the Buddha’s Way, we must make great vows. This resolve is something we must hold on to and constantly be mindful of.
So, “tranquil thinking is clear and open” “Being clear, our serene wisdom is illuminating. Being open, there is nothing we cannot penetrate.”
If our thinking can really be tranquil and clear, our minds will become illuminated. We can be like the person who opened. We can be like the person who opened the treasure chest.When we see ourselves in it, won’t those jewels be ours? Our reflection has always been in this mind’s mirror, but we just have not realized it.
So, when our tranquil thinking is clear and open, our serene wisdom is illuminating, and naturally our minds will be very calm and still. It is like a mirror that is very clear. Being open, there is nothing we cannot penetrate. Out of all the things in the world, what can’t we understand completely? So, as we are learning the Buddha’s Way, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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