20140220《靜思妙蓮華》深心定力 一心不亂
⊙深心定力一心不亂，有漏心中不能見諦，如水波盪不得見影，如風中燭不能點燃。
⊙「唯願世尊敷演斯事，世尊何故殷勤稱歎甚深微妙難解之法。」《法華經方便品第二》
⊙微妙：幽玄曰微，絕思議故曰妙。微妙是菩提，諸法難知故，如來大智微妙獨尊。
⊙「爾時，舍利弗欲重宣此義而說偈言：慧日大聖尊，久乃說是法，自說得如是，力無畏三昧。」《法華經方便品第二》
⊙慧日大聖尊：佛智能照世之盲冥，故比之於日。如慧日照世間，清除無明垢惑，佛的智慧如日，能照明一切黑暗。
⊙自說得如是：誠如是聖教，是事真實稱如是。如汝所說法稱合道理，故言如是。
⊙力無畏三昧：力無所畏，佛於大眾中說法泰然無畏之德也。
【證嚴上人開示】
深心定力一心不亂，有漏心中不能見諦，如水波盪不得見影，如風中燭不能點燃。
深心定力一心不亂
有漏心中不能見諦
如水波盪不得見影
如風中燭不能點燃
也是要跟大家說心，我們的定力很重要。定，需要深心，要很深。常說根要深，信根要大，要深又闊又長，這樣才是真正的定力，所以「深心定力，一心不亂」。我們的心若還是有漏之心，大家都知道，「漏」叫做煩惱，我們的信心若是很淺、不夠，我們吸收到的佛法，很快都讓它漏掉，所以這叫做煩惱。
法無法入心，就是因為我們有漏，就是心有煩惱。所以只要心中有煩惱，就無法徹見道理，道理就無法讓我們體會。就如「如風中燭，不能點燃」，我們要點燃一支蠟燭，若是有風，你怎麼點，都點不燃。同樣的道理，水若波動，就無法見到影。
我們若是讓水清清、靜靜，我們能見到周圍境界的影像，就在水中，我們若是探頭看，水就如一面鏡子，能照出我們的人影。但是，你稍微打動一下，水若是動了，影就不見了，影像無法顯現出來。同樣的道理，我們的心要很靜，靜又是定，這一定要生廣大信心，所以廣大的信心，才能得到深心的定力，深心的定力，我們的心就不亂了。
每天就是與大家談心，與大家談一念心。所以我們的心，要常常就是很靜。有的人，心靜不下來，無法面對現前的環境。我們都是受到過去生活影響，受現在的境界搖動，所以我們的心，無法按照我們修行中的定心，過去、現在、未來，亂想、雜念，這全都是破壞我們的定力。
所以我們要修行，就是要深心定力。在現在的境界，要常常知道自己是修行的人，不只過去的雜念，不能常常拿到現在，尤其是現在的境界，我們也不可以受現在的境界，將我們搖動，所以這叫做深心。不受過去的雜念，不受未來的妄想，我們應該在現在，顧好我們這念心，一心不亂。
我們的心絕對不可「有漏」，不要有煩惱在我們的心。我們若有煩惱在心中，絕對無法去體會佛知、佛見。就如水的波動，不得見影；如風中的蠟燭，要點，絕對是點不燃的。所以我們要時時警惕我們的心。
我們之前說過了，舍利弗代替大家說，因為人人心有疑，希望佛陀能敷演這件事情，到底過去的方便法，現在、未來，佛陀所要說的又是什麼很深的法呢？希望佛陀能廣闊為他們解釋。所以請佛陀要「敷演斯事」，好告訴大家這些事情，過去佛陀所教的法，與現在開始要說的，有哪裡不一樣呢？
唯願世尊
敷演斯事
世尊
何故殷勤稱歎
甚深微妙難解之法
《法華經方便品第二》
「世尊何故殷勤稱歎，甚深微妙難解之法？」還沒有說，就一直稱讚，稱歎未來所要說的微妙之法，那是難解之法。就還沒有說，怎麼一直說此法是難解的呢？請佛陀為我們解釋，是多麼的微妙？所說的微妙，那就是「幽玄曰微」。
微妙：
幽玄曰微
絕思議故曰妙
微妙是菩提
諸法難知故
如來大智微妙獨尊
幽玄，那就是非常非常的深奧，很深、很深，玄就是很廣、很廣。又是這麼深，又是這麼廣，又是這麼微細，不是很明顯，大家看得懂的東西。這實在是非常的奧祕，這種奧妙叫做微，非常的微細。
所以，要能夠瞭解，就要與佛同樣的知見。要有佛陀的知見、他的智慧，才能夠體會，這麼幽玄微妙的道理，所以叫做微。
「絕思議故曰妙」，不是我們普通人能夠體會到的，這實在是妙。不是我們這樣想就能夠很瞭解，不是我們大家來議論，就能夠透徹，這是非常深奧的法，叫做微妙。
「微妙是菩提，諸法難知。」微妙就是菩提，菩提就是覺。覺，這個覺，真正能夠體會、覺悟，這麼奧祕的道理，這是非常難知，所以叫做「微妙是菩提，諸法難知」，唯有「如來大智微妙獨尊」。所以佛陀他會一直讚歎，佛知見深遠，甚深微妙，非常開闊、很深奧。
除了他說他的覺悟是這樣，甚至讚歎諸佛，過去的諸佛、無量的諸佛，他們也是這樣。有同樣的境界，但是要來施教眾生，還是同樣的方法，先開方便法門來教育眾生。所以叫做佛佛道同，每一尊佛的見解都一樣，能透徹微妙的道理。他的覺悟是這樣的境界，我們凡夫，怎能這麼容易就瞭解呢？所以，這是舍利弗，他請佛陀再用心為大家解釋，解釋讓大家更加清楚，讓人人能夠瞭解這微妙的道理。
所以下面這段(經)文就說：「爾時，舍利弗欲重宣此義而說偈言。」
爾時
舍利弗欲重宣此義
而說偈言
《法華經方便品第二》
因為很懇切請佛將這微妙的法，詳細向大家解釋，這件事情是非常的莊重，很莊嚴的事情。光是這樣說過了，還不夠，舍利弗再次將說過的話，又再重新用偈文，偈文就是文字較短，又較深，用很尊重的來誦，就如詩句一樣。這是表示很尊重的重點，叫做偈、偈言，說：「慧日大聖尊，久乃說是法，自說得如是，力無畏三昧。」
慧日大聖尊
久乃說是法
自說得如是
力無畏三昧
《法華經方便品第二》
「慧日」，這是舍利弗很恭敬地來稱佛，形容佛的智慧就如日。日就是光明，只要有太陽，有日，就能天下整個光亮起來，能夠看徹山河大地，一切萬物，就是因為有日光之照。所以，佛的光亮，就如天上的太陽一樣。
慧日，在佛法，又以這樣來解釋：「佛智能照世間之盲冥，故比之於日」。
慧日大聖尊
佛智能照世之盲冥
故比之於日
如慧日照世間
清除無明垢惑
佛的智慧如日
能照明一切黑暗。
意思就是說，佛的智慧能夠照耀世間。看，太陽若出來，暗就不見了。所以說起來，晚上過後一定是日出，太陽出來就是晚上過去了。所以，我們的智慧若是開啟，我們的無明就消了，所以佛的智慧能照世之盲冥。
我們人生很暗鈍，像在黑暗中走路一樣。將佛的智慧代表「日」，就是我們人人內心這個小乾坤，我們的無明，使我們黑暗。我們人人本具佛性，也是有佛的智慧光明，卻是我們就這樣將門關上，這道障礙之門我們自己關住，所以哪怕外面有太陽，這個門若關著，同樣太陽照不進來。
所以，人人本具的佛智，確實我們也具足。不過，佛陀他的佛智開啟，因為他的心門打開，這個心完全都是光亮，希望佛陀這個光亮的智慧，能夠照徹世間人人眾生的心。
所以，我們的心，須要藉佛陀的智慧，來為我們開啟，所以如日光照世間，清除無明垢惑。人人要好好地將法入心，佛的智慧如日月，能照明一切的黑暗，我們要能夠體會佛陀的用心。
佛「自說得如是」，前面舍利弗這樣說：「佛陀，您的智慧是那麼大，如太陽一樣。您在世間是稱為人中是聖雄，這實在是世間於法勇猛如獅子。」所以，佛陀能夠瞭解，我們卻無法瞭解。而佛陀自己這樣說：「得如是」。「如是」什麼呢？「是事真實，稱為如是」。
自說得如是：
誠如是聖教
是事真實稱如是
如汝所說法
稱合道理
故言如是
在「如是我聞」的開頭，我們不就是也這樣說過嗎？真實叫做「如是」。這是實在的事情，「如是，如是」，就是這樣，就是這樣。對的事情，就是這樣，叫做「如是」。就如你這樣說的，你說的，我為你證明：對，就是這樣。叫做「如是」。「如汝所說法稱合道理」，你說的話都對，這是合道理，這叫做「如是」。
「力無畏三昧」，佛陀這樣說。他說，我所得的法就是這樣。舍利弗就說：佛陀，您這樣說，所說的，所得到的，就是力，佛陀已經得到「力無畏三昧」。這是佛陀大聖，能夠瞭解很多，而後，他的心無所畏。
力無畏三昧
力無所畏
佛於大眾中說法
泰然無畏之德也
我們凡夫要做事情、要說話等等，怕這樣、怕這樣，那就是有畏懼。佛陀就無畏。所以，要得到無畏的心，必定要先得智慧。這個智慧開啟了，一切光明顯現，每件事情看得很清楚，若是如此，向前走，前面左右，都沒有讓我們畏懼的地方，那就是安全。
所以學佛，我們要好好的步步踏實，要時時有這分甚深的信力。我們要有很深的信力，不要受周圍環境，搖動了我們的心，自然我們的力、我們的智慧就能夠開啟，自然就能無畏，得到無畏三昧。「三昧」就是定，以前也說過了。所以，「深心定力，一心不亂」，這樣才能到達「力無所畏」的程度。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: With Deeply-rooted Samadhi, Our Minds Are Not Scattered (深心定力 一心不亂)
Date: February. 20. 2014
“With deeply-rooted Samadhi, our minds will not be scattered. A heart with Leaks cannot see the Truth, just as a reflection cannot be seen in rippling water, and a candle cannot be lit in the wind.”
This tells us that the Power of Samadhi is very important. Our Samadhi must be very deeply-rooted. I often say that roots must be deeply planted. Our Root of Faith must be great; it must be deep, extensive and long. This is true Samadhi. So, “with deeply-rooted Samadhi, our minds will not be scattered.” In our minds, we may still have Leaks, which are also called afflictions. If our faith is superficial and insufficient, the Dharma we take in will quickly leak out. This comes from having afflictions.
The Dharma cannot enter our hearts because we have Leaks, because we have afflictions in our hearts. So, as long as we have afflictions, we cannot penetrate and realize the principles. This is just like how “a candle cannot be lit in the wind.” When we want to light a candle, if it is windy, no matter how we try, we cannot light it. This is the same principle. Also, if the water is rippling, we cannot see any reflection. If we allow the water to become still, we can see a reflection of our surroundings in the water. Then when we lean in to take a look, the water surface is like a mirror that can reflect our appearance. But if we disturb it even slightly, if the water ripples, images cannot take shape.
With the same logic, our minds must be still and calm. This requires vast faith. Only when we have vast faith can we cultivate deeply-rooted Samadhi. With deeply-rooted Samadhi, our minds will not be scattered. I talk about the mind every day. We must always keep our minds very still. Some people cannot still their minds, so they cannot deal with their present conditions. We are all influenced by how we lived in the past and disrupted by our current conditions, so our minds cannot remain in Samadhi as we practice.
The past, present and future, distractions and discursive thoughts, all disturb our Power of Samadhi. So, when we engage in spiritual practice, we must cultivate deeply-rooted Samadhi. In our present condition, we must always be aware that we are spiritual practitioners. Not only should we not carry discursive thoughts of the past with us to the present, in particular, we must also not be swayed by our present conditions.This is what it means to be “deeply-rooted”.
We must not be affected by past distractions or discursive thoughts about the future.
We must take good care of our minds right now to be single-minded and undistracted.
Our minds must not have any Leaks.We cannot have any afflictions in our minds.
If we have afflictions, we cannot realize the knowledge and views.We will be like rippling water that cannot reflect images or a candle in the wind that cannot be lit.
So, we must always vigilantly guard our minds.
Previously, I mentioned how Sariputra asked questions on everyone’s behalf.
Because they had doubts in their minds, he hoped the Buddha could expound upon the skillful means He taught in the past and upon the very profound Dharma.He would reveal now and in the future.He hoped the Buddha could give an extensive explanation.
So he asked Him to “expound upon this subject” to help everyone understand the differences between what He taught in the past and what He would teach from then on.
I only pray that the World-Honored One can expound upon this subject of why He is earnestly praising this extremely profound, subtle, wondrous and difficult-to-understand Dharma.
“Why is [the World-Honored One] earnestly praising this extremely profound, subtle, wondrous and difficult-to-understand Dharma?”Before the Buddha started teachings, He kept praising the Dharma He was about to give as subtle and wondrous and difficult to understand.He had not even started teachings yet; why did He keep saying it was hard to understand?They hoped the Buddha would explain to them how subtle an wondrous it is.In this case, subtle means “profound and extensive”.
Subtle and wondrous:
Subtle means profound and extensive.Wondrous means beyond words and thoughts
Bodhi is subtle and wondrous, for all Dharma is difficult to understand.
Only the great wisdom of a Tathagata is so subtle and wondrous.
Profound and extensive means that the teaching is very, very deep.Extensive means it is very, very broad.It is so very deep, broad and also very subtle.It is not something obvious that people can easily comprehend.This teaching is indeed very wondrously profound.This wondrous profundity is very subtle and intricate.
So, to comprehend [His teachings], we must have the same wisdom as the Buddha.
Only when we have His knowledge and views can we comprehend these profound and extensive principles.This is the meaning of subtle.
“Wondrous means beyond words and thoughts,” not something we ordinary people can comprehend.[His teaching] is indeed wondrous and is not something we can understand just by thinking about it or discussing it.It is a very profound teaching; it is subtle and wondrous.“Bodhi is subtle and wondrous, for all Dharma is difficult to understand” .
What is subtle and wondrous is Bodhi.Bodhi means awakening, truly realizing and comprehending.These profound principles.This is very hard to understand.So, we say “Bodhi is subtle and wondrous, for all Dharma is difficult to understand”.Only “the great wisdom of a Tathagata is so subtle and wondrous”.So, the Buddha repeatedly praised.
Buddha-knowledge and views, which are deep and far-reaching, extremely subtle and profound.They are truly broad and deep.
In addition to teaching what He realized, He also praised all past Buddhas,countless Buddhas, for having the same state of mind. But when teaching sentient beings. They also had to start by using skillful means. So, we say all Buddhas share the same path. Every Buddhas has the same understanding that can penetrate all subtle and wondrous principles. The state of His realization is not something, we ordinary people can easily understand. So, this was why Sariputra asked the Buddha to carefully explain it to help everyone more clearly understand these subtle and wondrous principles.
So, the following verse states, “At that time, Sariputra, wishing to restate this meaning, spoke the following verses”.
Because he very sincerely asked the Buddha to explain this subtle, wondrous teaching in detail, this request became a formal matter. After asking once, Sariputra restated his request in verse, which is shorter and more profound. He recited these verses very formally, like reciting poetry. [Verses] are used to emphasize respect.
“Great Sage, Sun of Wisdom, at long last You give these teachings, speaking of Your attainment of Suchness, Samadhi of power and fearlessness”.
Sun of Wisdom is what Sariputra respectfully called the Buddha, comparing His wisdom to the sun. The sun’s rays are for brilliant, and as long as the sun rises, it illuminates the whole world. We can see the landscape and all things on Earth because they are illuminated by sunlight. So, the brilliance of the Buddha is like the sun in the sky. Sun of Wisdom, in Buddhist teachings, can be explained the following way. The Buddha’s wisdom can illuminate the darkness of the world. Therefore, it is compared to the sun.
Great Sage, Sun of Wisdom: The Buddha’s wisdom can illuminate the darkness of the world. Therefore, it is compared to the sun. When the sun of wisdom illuminates the world, it eliminates ignorance, defilements and delusions. The Buddha’s wisdom is like the sun, it can illuminate all darkness.
This means that the Buddha’s wisdom can illuminate the world. See, when the sun rises, the darkness disappears. After night passes, the sun will surely rise. When the sun rises, the night has passed. So, once we unlock our wisdom, our ignorance will be eliminated. Therefore, the Buddha’s wisdom illuminates the darkness of the world. Our lives are dark and dull; we seem to be walking in the dark. The Buddha’s wisdom represents the sun that [illuminates] the microcosm of our minds. Our ignorance causes darkness [in our minds].
We all intrinsically have Buddha-nature, the radiance of the Buddha’s wisdom. However, we have shut the door to it, creating an obstacle. Even if there is sunlight outside, if the door is closed, it cannot shine in.So, we are all replete with intrinsic Buddha-wisdom. But the Buddha’s wisdom has been unlocked because He opened the door to His mind and completely illuminated it. Hopefully, the radiance of the Buddha’s wisdom can shine through the minds of all sentient beings.
Therefore, we need the Buddha’s wisdom to open up our minds. When the sun illuminates the world, it eliminates ignorance, defilements and delusions. We must all take the Dharma into our hearts.
The Buddha’s wisdom is like the sun and the moon; it illuminates the darkness. We must understand the Buddha’s intention. Thus Buddha “spoke of [His] attainment of Suchness. Sariputra previously said, “Venerable Buddha, your wisdom is great like the sun. You are considered the Hero of the World, and indeed you teach with the courage of a lion. Furthermore, you can understand what we cannot. You spoke of your ‘attainment of Suchness’” “What is Suchness?” “The true nature of things is called Suchness.”
[He] spoke of Hus attainment of Suchness: Truly, such noble teachings, the true nature of things, is called Suchness. The Dharma, as Thou had taught, fits an agree with the principles; thus, it is called Suchness.
“Such, I have heard” is [how sutras begin]. Haven’t we discussed this before? “Suchness” refers to what is true. “Suchness” is the way things really are. That is what Suchness means. This is what you have said, and I verify it by saying, “Indeed, this is so.” That is what Suchness means. “The Dharma, as Thou had taught, fits and agrees with the principles.” What you taught is correct and fits with the principles; thus, it is called Suchness.
“Samadhi of, power and fearlessness.” The Buddha said, “This comes from the Dharma I have attained.” Sariputra then said,“Venerable Buddha, what you have said and what you have attained is power. The Buddha already attained “Samadhi of power and fearlessness.” The Buddha, the great noble one, can comprehend many things and thus develop fearlessness. When we ordinary people do things, speak and so on, we are afraid of many things. This means we have fear.[In contrast,] the Buddha is fearless. So, to become fearless, we must first develop wisdom. Once we open our wisdom, radiance appears, so we can see everything clearly. Then when we move forward, nothing around us can make us fearful. So, we have a sense of security.
When we learn the Buddha’s Way, we must be grounded every step of the way and always have deep faith. We must have very deep Power of Faith, so we will not be influenced by our surroundings or waver in our determination. Once we have this power, naturally we can open our wisdom, attain Samadhi of fearlessness.
“Samadhi” refers to our concentration. I have already spoken about this before. So, “with deeply-rooted Samadhi, our minds will not be scatted.” This way, we can reach the level of “power and fearlessness.” Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙深心定力一心不亂，有漏心中不能見諦，如水波盪不得見影，如風中燭不能點燃。
⊙「唯願世尊敷演斯事，世尊何故殷勤稱歎甚深微妙難解之法。」《法華經方便品第二》
⊙微妙：幽玄曰微，絕思議故曰妙。微妙是菩提，諸法難知故，如來大智微妙獨尊。
⊙「爾時，舍利弗欲重宣此義而說偈言：慧日大聖尊，久乃說是法，自說得如是，力無畏三昧。」《法華經方便品第二》
⊙慧日大聖尊：佛智能照世之盲冥，故比之於日。如慧日照世間，清除無明垢惑，佛的智慧如日，能照明一切黑暗。
⊙自說得如是：誠如是聖教，是事真實稱如是。如汝所說法稱合道理，故言如是。
⊙力無畏三昧：力無所畏，佛於大眾中說法泰然無畏之德也。
【證嚴上人開示】
深心定力一心不亂，有漏心中不能見諦，如水波盪不得見影，如風中燭不能點燃。
深心定力一心不亂
有漏心中不能見諦
如水波盪不得見影
如風中燭不能點燃
也是要跟大家說心，我們的定力很重要。定，需要深心，要很深。常說根要深，信根要大，要深又闊又長，這樣才是真正的定力，所以「深心定力，一心不亂」。我們的心若還是有漏之心，大家都知道，「漏」叫做煩惱，我們的信心若是很淺、不夠，我們吸收到的佛法，很快都讓它漏掉，所以這叫做煩惱。
法無法入心，就是因為我們有漏，就是心有煩惱。所以只要心中有煩惱，就無法徹見道理，道理就無法讓我們體會。就如「如風中燭，不能點燃」，我們要點燃一支蠟燭，若是有風，你怎麼點，都點不燃。同樣的道理，水若波動，就無法見到影。
我們若是讓水清清、靜靜，我們能見到周圍境界的影像，就在水中，我們若是探頭看，水就如一面鏡子，能照出我們的人影。但是，你稍微打動一下，水若是動了，影就不見了，影像無法顯現出來。同樣的道理，我們的心要很靜，靜又是定，這一定要生廣大信心，所以廣大的信心，才能得到深心的定力，深心的定力，我們的心就不亂了。
每天就是與大家談心，與大家談一念心。所以我們的心，要常常就是很靜。有的人，心靜不下來，無法面對現前的環境。我們都是受到過去生活影響，受現在的境界搖動，所以我們的心，無法按照我們修行中的定心，過去、現在、未來，亂想、雜念，這全都是破壞我們的定力。
所以我們要修行，就是要深心定力。在現在的境界，要常常知道自己是修行的人，不只過去的雜念，不能常常拿到現在，尤其是現在的境界，我們也不可以受現在的境界，將我們搖動，所以這叫做深心。不受過去的雜念，不受未來的妄想，我們應該在現在，顧好我們這念心，一心不亂。
我們的心絕對不可「有漏」，不要有煩惱在我們的心。我們若有煩惱在心中，絕對無法去體會佛知、佛見。就如水的波動，不得見影；如風中的蠟燭，要點，絕對是點不燃的。所以我們要時時警惕我們的心。
我們之前說過了，舍利弗代替大家說，因為人人心有疑，希望佛陀能敷演這件事情，到底過去的方便法，現在、未來，佛陀所要說的又是什麼很深的法呢？希望佛陀能廣闊為他們解釋。所以請佛陀要「敷演斯事」，好告訴大家這些事情，過去佛陀所教的法，與現在開始要說的，有哪裡不一樣呢？
唯願世尊
敷演斯事
世尊
何故殷勤稱歎
甚深微妙難解之法
《法華經方便品第二》
「世尊何故殷勤稱歎，甚深微妙難解之法？」還沒有說，就一直稱讚，稱歎未來所要說的微妙之法，那是難解之法。就還沒有說，怎麼一直說此法是難解的呢？請佛陀為我們解釋，是多麼的微妙？所說的微妙，那就是「幽玄曰微」。
微妙：
幽玄曰微
絕思議故曰妙
微妙是菩提
諸法難知故
如來大智微妙獨尊
幽玄，那就是非常非常的深奧，很深、很深，玄就是很廣、很廣。又是這麼深，又是這麼廣，又是這麼微細，不是很明顯，大家看得懂的東西。這實在是非常的奧祕，這種奧妙叫做微，非常的微細。
所以，要能夠瞭解，就要與佛同樣的知見。要有佛陀的知見、他的智慧，才能夠體會，這麼幽玄微妙的道理，所以叫做微。
「絕思議故曰妙」，不是我們普通人能夠體會到的，這實在是妙。不是我們這樣想就能夠很瞭解，不是我們大家來議論，就能夠透徹，這是非常深奧的法，叫做微妙。
「微妙是菩提，諸法難知。」微妙就是菩提，菩提就是覺。覺，這個覺，真正能夠體會、覺悟，這麼奧祕的道理，這是非常難知，所以叫做「微妙是菩提，諸法難知」，唯有「如來大智微妙獨尊」。所以佛陀他會一直讚歎，佛知見深遠，甚深微妙，非常開闊、很深奧。
除了他說他的覺悟是這樣，甚至讚歎諸佛，過去的諸佛、無量的諸佛，他們也是這樣。有同樣的境界，但是要來施教眾生，還是同樣的方法，先開方便法門來教育眾生。所以叫做佛佛道同，每一尊佛的見解都一樣，能透徹微妙的道理。他的覺悟是這樣的境界，我們凡夫，怎能這麼容易就瞭解呢？所以，這是舍利弗，他請佛陀再用心為大家解釋，解釋讓大家更加清楚，讓人人能夠瞭解這微妙的道理。
所以下面這段(經)文就說：「爾時，舍利弗欲重宣此義而說偈言。」
爾時
舍利弗欲重宣此義
而說偈言
《法華經方便品第二》
因為很懇切請佛將這微妙的法，詳細向大家解釋，這件事情是非常的莊重，很莊嚴的事情。光是這樣說過了，還不夠，舍利弗再次將說過的話，又再重新用偈文，偈文就是文字較短，又較深，用很尊重的來誦，就如詩句一樣。這是表示很尊重的重點，叫做偈、偈言，說：「慧日大聖尊，久乃說是法，自說得如是，力無畏三昧。」
慧日大聖尊
久乃說是法
自說得如是
力無畏三昧
《法華經方便品第二》
「慧日」，這是舍利弗很恭敬地來稱佛，形容佛的智慧就如日。日就是光明，只要有太陽，有日，就能天下整個光亮起來，能夠看徹山河大地，一切萬物，就是因為有日光之照。所以，佛的光亮，就如天上的太陽一樣。
慧日，在佛法，又以這樣來解釋：「佛智能照世間之盲冥，故比之於日」。
慧日大聖尊
佛智能照世之盲冥
故比之於日
如慧日照世間
清除無明垢惑
佛的智慧如日
能照明一切黑暗。
意思就是說，佛的智慧能夠照耀世間。看，太陽若出來，暗就不見了。所以說起來，晚上過後一定是日出，太陽出來就是晚上過去了。所以，我們的智慧若是開啟，我們的無明就消了，所以佛的智慧能照世之盲冥。
我們人生很暗鈍，像在黑暗中走路一樣。將佛的智慧代表「日」，就是我們人人內心這個小乾坤，我們的無明，使我們黑暗。我們人人本具佛性，也是有佛的智慧光明，卻是我們就這樣將門關上，這道障礙之門我們自己關住，所以哪怕外面有太陽，這個門若關著，同樣太陽照不進來。
所以，人人本具的佛智，確實我們也具足。不過，佛陀他的佛智開啟，因為他的心門打開，這個心完全都是光亮，希望佛陀這個光亮的智慧，能夠照徹世間人人眾生的心。
所以，我們的心，須要藉佛陀的智慧，來為我們開啟，所以如日光照世間，清除無明垢惑。人人要好好地將法入心，佛的智慧如日月，能照明一切的黑暗，我們要能夠體會佛陀的用心。
佛「自說得如是」，前面舍利弗這樣說：「佛陀，您的智慧是那麼大，如太陽一樣。您在世間是稱為人中是聖雄，這實在是世間於法勇猛如獅子。」所以，佛陀能夠瞭解，我們卻無法瞭解。而佛陀自己這樣說：「得如是」。「如是」什麼呢？「是事真實，稱為如是」。
自說得如是：
誠如是聖教
是事真實稱如是
如汝所說法
稱合道理
故言如是
在「如是我聞」的開頭，我們不就是也這樣說過嗎？真實叫做「如是」。這是實在的事情，「如是，如是」，就是這樣，就是這樣。對的事情，就是這樣，叫做「如是」。就如你這樣說的，你說的，我為你證明：對，就是這樣。叫做「如是」。「如汝所說法稱合道理」，你說的話都對，這是合道理，這叫做「如是」。
「力無畏三昧」，佛陀這樣說。他說，我所得的法就是這樣。舍利弗就說：佛陀，您這樣說，所說的，所得到的，就是力，佛陀已經得到「力無畏三昧」。這是佛陀大聖，能夠瞭解很多，而後，他的心無所畏。
力無畏三昧
力無所畏
佛於大眾中說法
泰然無畏之德也
我們凡夫要做事情、要說話等等，怕這樣、怕這樣，那就是有畏懼。佛陀就無畏。所以，要得到無畏的心，必定要先得智慧。這個智慧開啟了，一切光明顯現，每件事情看得很清楚，若是如此，向前走，前面左右，都沒有讓我們畏懼的地方，那就是安全。
所以學佛，我們要好好的步步踏實，要時時有這分甚深的信力。我們要有很深的信力，不要受周圍環境，搖動了我們的心，自然我們的力、我們的智慧就能夠開啟，自然就能無畏，得到無畏三昧。「三昧」就是定，以前也說過了。所以，「深心定力，一心不亂」，這樣才能到達「力無所畏」的程度。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: With Deeply-rooted Samadhi, Our Minds Are Not Scattered (深心定力 一心不亂)
Date: February. 20. 2014
“With deeply-rooted Samadhi, our minds will not be scattered. A heart with Leaks cannot see the Truth, just as a reflection cannot be seen in rippling water, and a candle cannot be lit in the wind.”
This tells us that the Power of Samadhi is very important. Our Samadhi must be very deeply-rooted. I often say that roots must be deeply planted. Our Root of Faith must be great; it must be deep, extensive and long. This is true Samadhi. So, “with deeply-rooted Samadhi, our minds will not be scattered.” In our minds, we may still have Leaks, which are also called afflictions. If our faith is superficial and insufficient, the Dharma we take in will quickly leak out. This comes from having afflictions.
The Dharma cannot enter our hearts because we have Leaks, because we have afflictions in our hearts. So, as long as we have afflictions, we cannot penetrate and realize the principles. This is just like how “a candle cannot be lit in the wind.” When we want to light a candle, if it is windy, no matter how we try, we cannot light it. This is the same principle. Also, if the water is rippling, we cannot see any reflection. If we allow the water to become still, we can see a reflection of our surroundings in the water. Then when we lean in to take a look, the water surface is like a mirror that can reflect our appearance. But if we disturb it even slightly, if the water ripples, images cannot take shape.
With the same logic, our minds must be still and calm. This requires vast faith. Only when we have vast faith can we cultivate deeply-rooted Samadhi. With deeply-rooted Samadhi, our minds will not be scattered. I talk about the mind every day. We must always keep our minds very still. Some people cannot still their minds, so they cannot deal with their present conditions. We are all influenced by how we lived in the past and disrupted by our current conditions, so our minds cannot remain in Samadhi as we practice.
The past, present and future, distractions and discursive thoughts, all disturb our Power of Samadhi. So, when we engage in spiritual practice, we must cultivate deeply-rooted Samadhi. In our present condition, we must always be aware that we are spiritual practitioners. Not only should we not carry discursive thoughts of the past with us to the present, in particular, we must also not be swayed by our present conditions.This is what it means to be “deeply-rooted”.
We must not be affected by past distractions or discursive thoughts about the future.
We must take good care of our minds right now to be single-minded and undistracted.
Our minds must not have any Leaks.We cannot have any afflictions in our minds.
If we have afflictions, we cannot realize the knowledge and views.We will be like rippling water that cannot reflect images or a candle in the wind that cannot be lit.
So, we must always vigilantly guard our minds.
Previously, I mentioned how Sariputra asked questions on everyone’s behalf.
Because they had doubts in their minds, he hoped the Buddha could expound upon the skillful means He taught in the past and upon the very profound Dharma.He would reveal now and in the future.He hoped the Buddha could give an extensive explanation.
So he asked Him to “expound upon this subject” to help everyone understand the differences between what He taught in the past and what He would teach from then on.
I only pray that the World-Honored One can expound upon this subject of why He is earnestly praising this extremely profound, subtle, wondrous and difficult-to-understand Dharma.
“Why is [the World-Honored One] earnestly praising this extremely profound, subtle, wondrous and difficult-to-understand Dharma?”Before the Buddha started teachings, He kept praising the Dharma He was about to give as subtle and wondrous and difficult to understand.He had not even started teachings yet; why did He keep saying it was hard to understand?They hoped the Buddha would explain to them how subtle an wondrous it is.In this case, subtle means “profound and extensive”.
Subtle and wondrous:
Subtle means profound and extensive.Wondrous means beyond words and thoughts
Bodhi is subtle and wondrous, for all Dharma is difficult to understand.
Only the great wisdom of a Tathagata is so subtle and wondrous.
Profound and extensive means that the teaching is very, very deep.Extensive means it is very, very broad.It is so very deep, broad and also very subtle.It is not something obvious that people can easily comprehend.This teaching is indeed very wondrously profound.This wondrous profundity is very subtle and intricate.
So, to comprehend [His teachings], we must have the same wisdom as the Buddha.
Only when we have His knowledge and views can we comprehend these profound and extensive principles.This is the meaning of subtle.
“Wondrous means beyond words and thoughts,” not something we ordinary people can comprehend.[His teaching] is indeed wondrous and is not something we can understand just by thinking about it or discussing it.It is a very profound teaching; it is subtle and wondrous.“Bodhi is subtle and wondrous, for all Dharma is difficult to understand” .
What is subtle and wondrous is Bodhi.Bodhi means awakening, truly realizing and comprehending.These profound principles.This is very hard to understand.So, we say “Bodhi is subtle and wondrous, for all Dharma is difficult to understand”.Only “the great wisdom of a Tathagata is so subtle and wondrous”.So, the Buddha repeatedly praised.
Buddha-knowledge and views, which are deep and far-reaching, extremely subtle and profound.They are truly broad and deep.
In addition to teaching what He realized, He also praised all past Buddhas,countless Buddhas, for having the same state of mind. But when teaching sentient beings. They also had to start by using skillful means. So, we say all Buddhas share the same path. Every Buddhas has the same understanding that can penetrate all subtle and wondrous principles. The state of His realization is not something, we ordinary people can easily understand. So, this was why Sariputra asked the Buddha to carefully explain it to help everyone more clearly understand these subtle and wondrous principles.
So, the following verse states, “At that time, Sariputra, wishing to restate this meaning, spoke the following verses”.
Because he very sincerely asked the Buddha to explain this subtle, wondrous teaching in detail, this request became a formal matter. After asking once, Sariputra restated his request in verse, which is shorter and more profound. He recited these verses very formally, like reciting poetry. [Verses] are used to emphasize respect.
“Great Sage, Sun of Wisdom, at long last You give these teachings, speaking of Your attainment of Suchness, Samadhi of power and fearlessness”.
Sun of Wisdom is what Sariputra respectfully called the Buddha, comparing His wisdom to the sun. The sun’s rays are for brilliant, and as long as the sun rises, it illuminates the whole world. We can see the landscape and all things on Earth because they are illuminated by sunlight. So, the brilliance of the Buddha is like the sun in the sky. Sun of Wisdom, in Buddhist teachings, can be explained the following way. The Buddha’s wisdom can illuminate the darkness of the world. Therefore, it is compared to the sun.
Great Sage, Sun of Wisdom: The Buddha’s wisdom can illuminate the darkness of the world. Therefore, it is compared to the sun. When the sun of wisdom illuminates the world, it eliminates ignorance, defilements and delusions. The Buddha’s wisdom is like the sun, it can illuminate all darkness.
This means that the Buddha’s wisdom can illuminate the world. See, when the sun rises, the darkness disappears. After night passes, the sun will surely rise. When the sun rises, the night has passed. So, once we unlock our wisdom, our ignorance will be eliminated. Therefore, the Buddha’s wisdom illuminates the darkness of the world. Our lives are dark and dull; we seem to be walking in the dark. The Buddha’s wisdom represents the sun that [illuminates] the microcosm of our minds. Our ignorance causes darkness [in our minds].
We all intrinsically have Buddha-nature, the radiance of the Buddha’s wisdom. However, we have shut the door to it, creating an obstacle. Even if there is sunlight outside, if the door is closed, it cannot shine in.So, we are all replete with intrinsic Buddha-wisdom. But the Buddha’s wisdom has been unlocked because He opened the door to His mind and completely illuminated it. Hopefully, the radiance of the Buddha’s wisdom can shine through the minds of all sentient beings.
Therefore, we need the Buddha’s wisdom to open up our minds. When the sun illuminates the world, it eliminates ignorance, defilements and delusions. We must all take the Dharma into our hearts.
The Buddha’s wisdom is like the sun and the moon; it illuminates the darkness. We must understand the Buddha’s intention. Thus Buddha “spoke of [His] attainment of Suchness. Sariputra previously said, “Venerable Buddha, your wisdom is great like the sun. You are considered the Hero of the World, and indeed you teach with the courage of a lion. Furthermore, you can understand what we cannot. You spoke of your ‘attainment of Suchness’” “What is Suchness?” “The true nature of things is called Suchness.”
[He] spoke of Hus attainment of Suchness: Truly, such noble teachings, the true nature of things, is called Suchness. The Dharma, as Thou had taught, fits an agree with the principles; thus, it is called Suchness.
“Such, I have heard” is [how sutras begin]. Haven’t we discussed this before? “Suchness” refers to what is true. “Suchness” is the way things really are. That is what Suchness means. This is what you have said, and I verify it by saying, “Indeed, this is so.” That is what Suchness means. “The Dharma, as Thou had taught, fits and agrees with the principles.” What you taught is correct and fits with the principles; thus, it is called Suchness.
“Samadhi of, power and fearlessness.” The Buddha said, “This comes from the Dharma I have attained.” Sariputra then said,“Venerable Buddha, what you have said and what you have attained is power. The Buddha already attained “Samadhi of power and fearlessness.” The Buddha, the great noble one, can comprehend many things and thus develop fearlessness. When we ordinary people do things, speak and so on, we are afraid of many things. This means we have fear.[In contrast,] the Buddha is fearless. So, to become fearless, we must first develop wisdom. Once we open our wisdom, radiance appears, so we can see everything clearly. Then when we move forward, nothing around us can make us fearful. So, we have a sense of security.
When we learn the Buddha’s Way, we must be grounded every step of the way and always have deep faith. We must have very deep Power of Faith, so we will not be influenced by our surroundings or waver in our determination. Once we have this power, naturally we can open our wisdom, attain Samadhi of fearlessness.
“Samadhi” refers to our concentration. I have already spoken about this before. So, “with deeply-rooted Samadhi, our minds will not be scatted.” This way, we can reach the level of “power and fearlessness.” Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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