20140221《靜思妙蓮華》智慧如日照人間
⊙智慧如日月光，照耀盲冥黑暗，一燈點燃千燈亮，二萬燈佛照人間。
⊙「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》
⊙力無畏三昧：力無所畏，佛於大眾中說法泰然無畏之德也。
⊙一切智無所畏：於世間、出世間無所畏者。如佛言：我是一切正智人，故得安隱，是一切智無所畏。
⊙漏盡無所畏：惑業生死俱盡也，無所畏者。如佛言：我一切漏盡故得安隱，是為漏盡無所畏。
⊙說障道無所畏：說彼邪魔、外道障蔽聖道之法，得安隱，無所畏。
⊙說盡苦道無所畏：說能盡諸苦之道法。如佛言：我所說聖道，能出世間無所畏。能盡諸苦，故得安隱，得無所畏。
⊙在大眾中作師子吼，能轉法輪，是為說四無所畏。
⊙三昧：心定於一處，調心不暴，直心不曲，定心不散，故曰調直定。善心一處住不動，是名三昧。
【證嚴上人開示】
「智慧如日月光，照耀盲冥黑暗，一燈點燃千燈亮，二萬燈佛照人間。」
智慧如日月光
照耀盲冥黑暗
一燈點燃千燈亮
二萬燈佛照人間
也就是告訴大家，智慧就如日月光一樣，它能夠照耀盲冥黑暗。看看佛陀的智慧，舍利弗是智慧第一，也還是同樣稱佛為「慧日大聖尊」，可見佛陀的智慧，就如天上的日與月。
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》
釋迦佛在這宇宙之間，有什麼道理，沒有在他的腦海中呢？所以佛陀放出來，放出來，要來教育眾生，就如日的普遍。只要日光照耀，只要我們的地球，轉向太陽那個地方，太陽就照耀出來了。所以說，「慧日大聖尊，久乃說是法。」自久以來，就一直一直這樣說，這微妙一乘的大道理。
其實，日光永遠就是這樣在照耀，不斷在提供。但是，就是我們的心地，這樣在轉。我們的心地，若能夠轉向佛的那個方向，若如此，佛知、佛見，我們不是很清楚嗎？就如地球轉向太陽，不就是整個明亮起來嗎？所以，「慧日大聖尊，久乃說是法。」我們若這樣想它，佛陀永遠永遠就是這樣在說法，永遠就是要將他這分光明的大智慧，照耀到眾生的心裡。只是我們眾生，我們的心地，沒有轉向到佛的心光來。
所以我們要用心，我們要修行。這種我們若能，轉向佛知、佛覺，這樣就是盲冥黑暗就完全消除，所以「一燈點燃千燈亮」。一盞燈點燃，無論你是千燈、萬燈，從這盞燈引出去，這盞燈與那盞燈的光，是同樣的光，也能夠燈燈的燈火，來相引、相照，這個空間就大明亮起來了。
所以，同樣的道理，我們瞭解佛法之後，我們要將佛法不斷傳出去，傳出去能夠讓這個娑婆世界，更加明亮。就如《法華經》，文殊菩薩引述了，二萬日月燈明佛，在人間教化眾生。我們人人若能從古佛與現在佛，現在的佛在讚歎古佛，過去無量百千萬億諸佛的智慧，釋迦佛從那裡不斷不斷，延續過來，傳承至現在。我們若能將釋迦佛的智慧入我們的心，不就是將釋迦佛，累積下來的智慧，我們這樣承傳過來，所以「二萬燈佛照人間」。
人人是佛，只要人人清楚佛法，那種甚深奧妙的道理，能將這些道理好好來牽引，其他，這個盲冥，就是心地還黑暗的人，我們若能將我們一盞的燈光，這樣照耀到對方的心，讓對方的心地，同樣點起了一盞的燭光，若是這樣下去，不就是燈燈相傳，不就是人人發現佛性，人人本具佛性嗎？
所以，智慧就只是一項，你看得清楚道理，瞭解道理，能夠如何來做人、做事合理，這就是叫做智慧。
所以佛陀，在舍利弗，他這樣懇請佛陀、讚歎佛陀，也瞭解佛陀長久以來，就是這樣在說法，讚歎諸佛、行諸佛法、教導眾生，佛陀也是這樣不斷在說。
佛陀有時候就這樣說：「自說得如是，力無畏三昧。」佛陀就說：我已經所得到的，宇宙萬物，都能瞭解了，何況這個娑婆世界，怎麼會看不夠呢？所以，一切，世間一切我盡見，我全都瞭解。這是佛陀時時在說法，先介紹他自己，能夠瞭解多少的道理，才能夠讓眾生，來接受佛將要說的道理。
所以佛陀「久乃說是法」，常常就是這樣說。「自說得如是」，自己也說：我已經得到這麼多的道理，我瞭解了。甚至「力無畏三昧」，這個力量，已經到達無畏懼的程度。所以稱為「聖」，聖尊，所以說「慧日大聖尊」。這是因為佛陀說無所畏，力無畏，得到這種三昧。
力，是什麼樣的力量？力無所畏，就是「佛於大眾中說法，泰然無畏之德。」這就是佛德。
力無畏三昧
力無所畏
佛於大眾中說法
泰然無畏之德也
力無所畏，在眾生中說法，很安心、泰然。因為道理正確，所以他向什麼樣的人說法都是很穩定。
簡單來說，於說法的方面有「四無所畏」。第一是「一切智無所畏」。
一切智無所畏
於世間、出世間
無所畏者
如佛言
我是一切正智人
故得安隱
是一切智無所畏
一切智無所畏意思就是說，世間、出世間的法無所畏。教我們如何在世間，能夠人與人相處，世間人倫道理，在世間有很多人生，因緣果報，生活不同，知識等等不同，思考不同，有的善、惡，全都不同。所以，在世間法，佛陀要用很普遍的智慧，隨機應世間人的根機來說法，所以說世間法。
出世間法，佛陀也告訴我們，世間六道輪迴等等，「六凡」的道理，佛陀分析得很清楚。有的人瞭解了，我應該要，求脫離六道的清淨法。佛陀就開始，為這些想要出離六道，能夠清楚因緣果報這樣的人，他就深一層教育我們。我們很想要修行，我們很想要淨化我們的己心，我們能夠接近佛，與佛同樣覺悟的境界，那就要「出世」這種道理。佛陀在修行者、智慧者的群眾中，說出世間法無所畏。
就如佛說：我是一切正智的人。這是佛陀要為世間人，以及想要修行出世間的人，自己自我證明：我是一切正智的人。我們的思想、觀念要正確，我們若有正思、正見，才能正智，智慧正確。所以，我們若智慧正確，自然得安穩，一切智無所畏。所以，佛陀「一切智無所畏」，就是能夠將世間法與出世間法，佛陀很正確、明知，很清楚明瞭的知見，這樣來向我們說法。
第二，就是「漏盡無所畏」。也就是說惑業生死俱盡。
漏盡無所畏：
惑業生死俱盡也
無所畏者
如佛言
我一切漏盡
故得安隱
是為漏盡無所畏
惑就是無明，很微細的無明，這些業，見思惑，完全都去除了。因為我們有見、思惑，所以在欲界、色界、無色界，我們的心會在那裡生滅。我們若能全都去除，如此就能夠生死俱盡，就到達無生無滅的境界。那就是說我們的心。當然這是很微細的法。在佛的境界，已經完全很清楚了，不會受到這些生死境界，去影響到他，所以，無所畏。
佛這樣說：「我一切漏盡，故得安隱，是為漏盡無所畏。」一切的漏，一切的煩惱，全都盡了。
再來，就是「說障道無所畏」。
說障道無所畏：
說彼邪魔、外道
障蔽聖道之法
得安隱
無所畏
佛陀還能，將邪魔外道的法破除，破除邪魔外道之法。有的人修行都是很執著，執著他已經是，得到什麼、得到什麼。這全都是大妄語者，「未得謂得」。
所以，佛陀就用種種法，來破除這種邪思、邪見的教，這就是佛「說障道無所畏」。因為這個邪思、邪念的教，最會障礙我們行正道法。我們所要修的是聖道，接近佛的境界，但是，一念偏差，這個迷信，或者正念提不起來，這些我們都要很注意。因為，動不動就會受其他的法，不正確的法，將我們引出去。
所以，佛陀在人群中，就是外道障蔽聖道之法，佛陀能夠將它破除掉，讓我們回歸正確的道理，所以得到安穩無所畏。
第四，「說盡苦道無所畏」。
說盡苦道無所畏：
說能盡諸苦之道法
如佛言
我所說聖道
能出世間無所畏
能盡諸苦
故得安隱
得無所畏
佛陀來人間，一大事因緣，就是要讓我們人人，能夠脫離這種六道輪迴，或者是(解脫)心靈無明覆蔽。所以佛陀來人間，「說能盡諸苦之道法」，要如何能夠去除這個苦。所以佛說：「我所說聖道，能出世間無所畏。」佛陀他用心說法，讓人人能夠世間與出世間法，都能通達清楚，所以「能出世間無所畏」，這就是我們學佛很重要的。
「能盡諸苦，故得安隱。」我們若能脫離了很多的苦，心靈的苦難、外面境界，對我們的威脅、外面的欲念，對我們的誘引等等，這些苦若能夠去除，自然就安穩了。
總而言之，要擔心的事情，在這個人世間，對天地四大不調的擔心，對人與人之間的擔憂，很多。無論是愛別離苦，或者是怨憎會苦，愛恨情仇的苦，很多苦。這些苦若能夠去除，自然我們的心就會安穩。
這一定要瞭解法，就能夠得無所畏，在大眾中作獅子吼，就能在大眾中說法，一切無所畏，能轉法輪，這叫做「四無所畏」。
在大眾中
作師子吼
能轉法輪
是為說
四無所畏
「三昧」大家都知道，是「調直定」，是正心之行處。我們的心，正思惟，我們所做的、我們所行的，這個心念處，一切都是定。「心定於一處，調心不暴。」讓我們的心常常很平和。「直心不曲，定心不散，故曰調直定。」這之前也有向大家解釋，所以「善心一處住不動，是名三昧」。
三昧
心定於一處
調心不暴
直心不曲
定心不散
故曰調直定
善心一處住不動
是名三昧
我們的心念，常常都要住在穩定的心，這才能夠讓我們對佛法更瞭解。
佛陀是日月的大光明，我們也要點起一盞的燈火，自照、照人。我們能夠體解多少，我們就與大家分享，方向一定要正確，如此自利也利人。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Wisdom Illuminates the World Like the Sun(智慧如日照人間)
Date: February. 21. 2014
“Wisdom is like the light of the sun and moon; it illuminates the blinding darkness. One lamp can light 1000 lamps. 20,000 Lamp Buddhas illuminate the world.”
This is telling everyone that wisdom is just like the light of the sun and moon; it can illuminate the blinding darkness. Consider the Buddha’s wisdom; although Sariputra was the foremost in wisdom, he still addressed the Buddha as “Great Sage, Sun of Wisdom.” Thus, we can see that the wisdom of the Buddha is like the sun and moon in the sky.
At that time, Sariputra, wishing to restate this meaning, spoke the following verses, “Great Sage, Sun of Wisdom. You have long given these teachings, speaking of Your attainment of Suchness, the Samadhi of power and fearlessness.”
What principles of this universe are not understood by Sakyamuni Buddha? So, He revealed them to teach sentient beings, just like the pervasive light of the sun. As long as the sun radiates light, as long as the place on Earth where we are is turned toward the sun, its light will shine down on us. So, “Great Sage, Sun of Wisdom. You have long given these teachings.” Since long age, He has repeatedly taught the great principles of the subtle and wondrous One Vehicle. Indeed, the sun shines forever in this way and endlessly provides for us. However, it is our minds that are changing. If our minds can turn toward the Buddha, won’t we have a clear understanding of the Buddha’s knowledge and views? Similarly, when a part of Earth turns to face the sun, won’t it be completely illuminated? So, “Great Sage, Sun of Wisdom. You have long given these teachings.” If we think about it, this means that the Buddha forever expounds the Dharma in this way. He always wants to shine the light of His great wisdom into the minds of sentient beings.
But we sentient beings have not yet turned our minds toward the light of the Buddha’s mind. Therefore, we must be mindful and engage in spiritual practice. If we can turn toward the Buddha’s knowledge and realizations, the blinding darkness will completely dissipate. Hence, “one lamp can light 1000 lamps.” When one lamp is lit, thousands and tens of thousands of lamps can be lit from it. The light of each lamp is the same, and each can light and illuminate other lamps. Then this space will be exceptionally bright. So, by the same principle, after we understand the Buddha-Dharma, we must continue to pass it on, so this Saha world can become even brighter.
As the Lotus Sutra states, Manjusri Bodhisattva recounted that 20,000 Sun-Moon-Lamp Radiant Buddhas came to the world to teach sentient beings.
Manjusri Bodhisattva recounted that 20,000 Sun-Moon-Lamp Radiant Buddhas came to the world to tech sentient beings.All of us can attain [wisdom] from ancient Buddhas and the present Buddha.The present Buddha praised the wisdom of countless past Buddhas.From Them, Sakyamuni Buddha has continuously [received and] passed on Their wisdom to this day.
If we allow Sakyamuni Buddha’s wisdom to enter our minds, aren’t we also [accepting and] passing on the wisdom accumulated by Sakyamuni Buddha?[This is how] “20,000 Lamp Buddhas illuminate the world”.We are all Buddhas, we just have to understand the profound and wondrous principles of the Buddha-Dharma and put them into good use by guiding others.If people’s minds are still in blinding darkness, we can shine the light from our lamp to illuminate their minds, so that they can also light the lamp in their minds.If this continues on, won’t the light be passed on, lamp by lamp?Isn’t this how each of us discover the intrinsic Buddha-nature we all have?
So, wisdom only means one thing.When we can clearly see and understand the principles, and can treat people and matters in line with them then we have wisdom.
So, Sariputra earnestly requested the Buddha’s [teachings] and praised Him, recognizing that the Buddha had long been expounding the Dharma, praising all Budhdas, practicing all Dharma and teaching sentient beings.The Buddha continued to give teachings like this.Sometimes the Buddha talked in this way, “speaking of [His] attainment of Suchness, the Samadhi of power and fearlessness”.
The Buddha said, “I already attained [enlightenment]; I can understand all things in the universe, let alone this Saha World.How could I not see through it?”Therefore, “I have seen everything in the world, and I understand it all.”Every time the Buddha gave teachings, He would first describe how many principles He has understood so that sentient beings could accept the principles He was about to teach.
So, the Buddha has “long given these teachings”.He would always teach in this way.
“Speaking of [His] attainment of Suchness.”He Himself would say, “I have already attained so many principles and understood them.”He even [attained] “the Samadhi of power and fearlessness.”His power had already reached the level of fearlessness so He is called “the Great Sage”.Thus, “Great Sage, Sun of Wisdom.”This is because the Buddha said He had the Samadhi of power and frearlessness.
What kind of power was He referring to?The power of fearlessness.
So, “when the Buddha taught at the assembly, He had the virtue of composure and fearlessness.”The Buddha’s virtue was the power of fearlessness.
As He expounded the Dharma to sentient beings, He was very calm and composed because.His principles were correct.Regardless of whom He was teaching, He was always very calm.Simply put, when it comes to expounding the Dharma, there are the Fourfold Fearlessness.The first one is, “fearlessness of all-encompassing wisdom”.
Frearlessness of all-encompassing wisdom: When it comes to [teaching] worldly and world-transcending [Dharma], He is fearless.
As the Buddha said, “I am the one with right knowledge; therefore I have attained peace and stillness.”This is fearlessness of all-encompassing wisdom.
Having fearlessness of all-encompassing wisdom means He is fearless in [giving] worldly and world-transcending teachings.He teaches us ways to interact with other people in this word, along with moral principles.In this world, there are many ways to live.Due to the law of karma, we lead different lives, have different knowledge and different ways of thinking, bother good and bad, all different. Therefore, in [teaching] worldly Dharma the Buddha had to use extensive wisdom to teach people according to their capabilities.
So, these are worldly teachings. As for world-transcending Dharma, the Buddha also taught us about cyclic existence in the Six Realms. The principles of the Six Unenlightened Realms were clearly analyzed for us by the Buddha. Some people realized, “I should seek the pure Dharma that will allow me to transcend the Six Realms”. The Buddha then began to [address] those who wanted to transcend the Six Realms and could clearly understand the law of karma. He gave us teachings on a deeper level. We really want to engage in spiritual practice and really want to purify our minds. If we want to draw near the Buddha and reach the same enlightened state as Him, we must transcend the world. This was the kind of principle the Buddha fearlessly taught when He was among wise spiritual practitioners.
Thus, the Buddha said, “I am the one with right knowledge”. This is how the Buddha assured ordinary people and those who wanted to transcend the world that He Himself is the one with right knowledge. “I am the one with right knowledge”. Our thing and views must be correct. Only when we have Right Thinking, Right Views can we have right knowledge the correct wisdom. Then, if our wisdom is correct, we will naturally attain peace and stillness and fearlessness of all-encompassing wisdom. So, the Buddha had “fearlessness of all-encompassing wisdom”, thus He could correctly and clearly give us the teachings of worldly and world-transcending Dharma.
The second [fearlessness] is “fearlessness of ending Leaks”. This leads to the end of delusion, karma and samsara.
Fearlessness of ending Leaks. Because He ended delusion, karma and samsara, He is fearless. As the Buddha said, “I have eliminated all Leads; therefore I have attained peace and stillness”. This is fearlessness of ending all Leaks.
Delusion is ignorance, very subtle ignorant thoughts. This karma and delusions of views and thinking must be completely eliminated. Because we have delusions of views and thinking, our thoughts will [continue to] arise and cease in the desire, form and formless realms. If we can completely eliminate them, we can end samsara and reach a state of non-arising and non-ceasing. This is talking about our minds. Of course, these are very subtle teachings that someone in the stage of Buddhahood can completely and clearly understand. Thus, They are not affected by these states of samsara. Therefore, They are fearless.
As the Buddha said, “I have eliminated all Leaks; therefore I have attained peace and stillness. This is fearlessness of ending Leaks”. All Leaks, all afflictions, have been completely eliminated. Then, there is “fearlessness of explaining hindrances of spiritual cultivation”.
Fearlessness of explaining hindrances of spiritual cultivation: By explaining how demons and heretics hinder and conceal the noble path, He attained peace and stillness and fearlessness.
The Buddha could also pierce the teachings of demons and heretics. Some people are very attached to their practices; they are attached to what [they believed] they have attained. So, they are all great liars, “claiming to have attained what they have not. so, the Buddha gave various teachings to pierce such deviant thinking and views. This is the Buddha’s fearlessness of “explaining hindrances of spiritual cultivation.”
Because deviant thinking and views will greatly hinder us from walking the right Path.
We are need to practice is the noble path, [which will lead us] closer to Buddhahood. But, our thoughts may go astray, and we may become superstitious or unable to give rise to Right Mindfulness. We must pay close attention to these things because we are easily influenced by incorrect teachings and are easily led away from [the Right Path]. So, when the Buddha was among people ,He could eliminate the hindrances created by those who obstructed the noble path. So, He can help us return to the right principles to attain peace and stillness and fearlessness.
The fourth is “fearlessness of explaining the paths of ending suffering.” Fearlessness of explaining the paths of ending suffering. Explaining the paths of ending suffering: As the Buddha said, The noble path I spoke of can lead to world-transcending fearlessness. “By ending all suffering, I attained peace and stillness and fearlessness.
The Buddha comes to the world for one cause, which is to help all of us transcend cyclic existence within the Six Destinies and be [liberated] from the ignorance that covers our minds. So, the Buddha comes to this world to “explain the paths of ending suffering, how we can eliminate suffering.
So, the Buddha said, “the noble path I spoke of can lead to world-transcending fearlessness.” The Buddha gave His teachings mindfully to help all of us thoroughly understand worldly and world-transcending Dharma, so it “can lead to world-transcending fearlessness.”This is very important for us Buddhist practitioners. “By ending all suffering, He attained peace and stillness and fearlessness.” If we can eliminate suffering in our minds, threats from the external environment and threat from the external environment and the temptation of desires from the outside world, we will naturally become peaceful and still.
In short, there are many worrying things in this world, concerns about the imbalance of the four elements and worries about interpersonal relationships. Whether it is the suffering of separation from loved ones or being with those we resent, the suffering of love, hate, affection and enmity if we can eliminate all this suffering, we will naturally become peaceful and still. This requires the understand of the Dharma. From that we can attain fearlessness and among people, give the lion’s roar. We will be able to give teachings to others and be fearlessness of all things as we turn the Dharma-wheel. This is called the Fourfold Fearlessness.
Samadhi, as you all know, is to “tame, straighten and settle,” so we can reach the right state of mind. Our minds must have Right Thinking. In everything we do, in all of our practices, our minds must be settled.
We must settle the mind in one place.” A tamed mind is not irritable. This mindset allows us to remain calm. “A straightened minds is not distorted. This is taming, straightening and setting.” I have explained this to all of you before. So, “a good mind is focused on one place. This is Samadhi.”
Our thoughts must always reside in a steady mind in order for us to better understand the Buddha-Dharma. The Buddha is the bright light of the sun and moon. We must also light the lamp to illuminate ourselves and others. However much we can understand is what we will share with everyone.
Our direction must be correct. Thus, we can benefit ourselves and others. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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