20150713《靜思妙蓮華》度眾生到無畏處 (第607集)
（法華經•譬喻品第三）
⊙「菩薩所緣於諸有情，以無畏力起憐愍心，隨順眾生身語意業，利益安樂到無畏處。」
⊙「菩薩求此乘故，名為摩訶薩。如彼諸子為求牛車出於火宅。」《法華經譬喻品第三》
⊙「舍利弗，如彼長者，見諸子等安隱得出火宅，到無畏處，自惟財富無量，等以大車而賜諸子。」《法華經譬喻品第三》
⊙此言長者既以諸子得出火宅，自惟無量財富，等以大車而賜諸子。喻菩薩不忍諸眾生造諸惑業而受生死逼迫之苦，沉溺惡道，即應根緣投教除不善法，置之善處，令彼之心各獲得安隱。
⊙佛處於大眾中說法泰然無畏之德，化度眾生，不畏艱鉅，亦不畏怯，至眾生安然，名無畏處。
⊙見諸子等，自思惟財富無量，應量平等，賜與一大車。諸子求小得大，甚大歡喜。
⊙法華經方便品曰：無量無礙，力無所畏。亦謂善學無畏之網，曉了幻化之法。
【證嚴上人開示】
「菩薩所緣於諸有情，以無畏力起憐愍心，隨順眾生身語意業，利益安樂到無畏處。」
菩薩所緣於諸有情
以無畏力起憐愍心
隨順眾生身語意業
利益安樂到無畏處
「菩薩所緣，緣苦眾生。」要在這個有情界去付出，談何容易啊！所以，除了慈悲以外，還需要智慧；除了智慧以外，還需要無畏力。要有一股的勇氣，這股願意投入，投入艱難困苦中的眾生，所需要，這樣起念這個憐愍的心，才能夠「隨順眾生身語意業」。
眾生剛強難度，但是諸佛菩薩慈悲、智慧，他不捨眾生，哪怕是非常微小的動物，他同樣就是尊重牠的生命。所以我們常常說，佛陀是「四生慈父」，常常記得嗎？四生，卵生、胎生、濕生、化生，各種不同的生命形態，諸佛菩薩都是用愛來教化。
對人來說呢？不分他的皮膚的顏色、不分他的種族等等，只要他有苦難，還是用心去尊重，尊重他的文化、尊重他的生態，用這樣隨他的語言，不同的語言，這樣去適應他的環境、生態。甚至眾生有不同的欲念、追求等等，還是隨順眾生，隨機投緣教化，所以這樣來「利益安樂眾生到無畏處」。
看到從泰國的訊息回來，在二月中旬，我們的學校(清邁慈濟學校)就接到回賀村村長，請求我們泰國的慈濟，能去幫忙一個村，這個村(老劉寨村)。那就是離回賀村，還要走四十公里的一個村落裡，這十多戶，本來都是草屋，因為乾旱，不小心一個火(起) ，所以(二月九日)整簇房子，全付於一炬，全燒掉了，燒得精光，這十多個家庭、也是幾十個人，所以一無所有。
我們學校雖然是教育，其實泰北那個地方，若有什麼樣的災難，有什麼樣的困難，就是通知我們的學校，現在正好我們的楊(月鳳)校長，到我們的學校(清邁慈濟學校)，接到這個訊息，就陪著老師，還有學生，這樣一行十三人到那個地方，搬著很多物資，有廚房要用的鍋子、碗盤等等，還有油、鹽、米生活等等的東西，這樣十三個人到距離幾十公里，都是山路，很辛苦，這樣搬運東西，到山上去發放。
看他們在發放，也是同樣很有次序、排好了，要給他們的東西，一份一份排好，那種膚慰與付出，都是按照禮節，這樣彼此感恩、尊重、愛，看了也是很感動。
還有一個地方，那就是瓜地馬拉。新學年開始，山區的幾間學校，孩子沒有文具，缺了很多東西，希望我們一定要幫助他們。所以，在瓜地馬拉，慈濟人不多，不過他們有求必應。
同樣，七個人，三個慈濟人、一位志工，三位是政府人員，陪我們走進到山上去了解，這些家庭真的是很苦！看，其中的一間學校，四個老師，七十多位學生，這些學生都是貧窮的家庭。另外一間學校，是三個老師，八十幾位學生，同樣每一間的學校，校舍都是很破。
那些學生讀書，比較齊全可以來讀書的，差不多是一、二年級的孩子。而若是到四、五年級，差不多要不就是停學了，要不然這農忙時一定要休息，就是去採咖啡，去賺錢讀書。看到這種情形，真的讓人很不忍心。我們慈濟人不捨，去勸他，「孩子要讓他專心讀書，來，他們所需要的，我們來幫忙。孩子要有讀書，未來才有希望。」
就是這樣，走那麼遠、那麼長的路，所以我們的慈濟人，這樣來回走這樣的路，來回的辛苦，他們這樣邊走就這樣唸：「菩薩遊戲人間，為苦難的眾生，我們甘願做，我們歡喜受，我們要感恩，能做就是福。」這是他們自己來自我鼓勵自己、彼此鼓勵。看到他們這樣的心態，實在看了也是很感動，也是很敬佩。
這就是菩薩的毅力，他們用無畏力，去憐愍眾生，這念心啊！眾生的苦難，不分種族，有時候語言都不通，或者少許的話，他們也是能夠發揮那分膚慰，去幫助他們、又去安慰他們等等，這就是「隨順眾生身語意業，利益安樂到無畏處」。
其實，我們接下來的經文，可以看出菩薩如何來入人間，佛陀如何來教育我們。將教育的方式分大、小乘，羊車、鹿車、大牛之車，用這樣的方法，所以說「菩薩求此乘」。菩薩求的是大乘，此乘就是大白牛車，也就是說是大乘法，所以「名為摩訶薩」，就是大覺有情。
菩薩求此乘故
名為摩訶薩
如彼諸子
為求牛車
出於火宅
《法華經譬喻品第三》
這大覺有情，又譬喻「如彼諸子為求牛車出於火宅」，就如那火宅的孩子，出來之後，三輛車在那個地方讓他們選擇，我要的是牛車，所以他這樣脫離火宅。那就是菩薩，菩薩甘願，這個大白牛車，自度度人。
下面(經文)再說：「舍利弗，如彼長者，見諸子等安隱得出火宅，到無畏處，自惟財富無量，等以大車而賜諸子。」
舍利弗
如彼長者
見諸子等
安隱得出火宅
到無畏處
自惟財富無量
等以大車而賜諸子
《法華經譬喻品第三》
這已經又是，釋迦佛再次叫著舍利弗，他就是希望大家要再用心，提起精神來好好聽。要知道，「如彼長者」，又再譬喻像那位長者，「見諸子等」，看到那些孩子已經安穩出來了，不過，長者，父親的心，希望讓孩子有更多，得更多的東西，所以「自惟財富無量，等以大車而賜諸子」。平等，「等」就是平等。這些孩子，我全都要平等給他們，大家都能得到一輛大的車。這是那位長者要給孩子的心情。
其實，這位長者的心情，就是佛的心情。這個財富就是法，法無量、智慧無量。所以，眾生若能夠啟發這念心，法財，佛法的富有就很多，富有智慧，這就是佛陀在這段經文，所要表現。
所以，「此言長者既以諸子得出火宅，自惟無量財富，等以大車而賜諸子」。
此言長者
既以諸子
得出火宅
自惟無量財富
等以大車
而賜諸子
有很多的財富，因為那輛大車，我們還記得嗎？大車裡面所有的寶物，都安置得很豐富、很堂皇，很多都在那裡面。這就是譬喻，「菩薩不忍諸眾生，造諸惑業，而受生死逼迫之苦」，「沉溺」在這個「惡道」裡面。
喻菩薩不忍諸眾生
造諸惑業
而受生死逼迫之苦
沉溺惡道
即應根緣投教
除不善法
置之善處
令彼之心
各獲得安隱
菩薩的心就是不忍眾生，這樣再繼續造惑，就是無明。因為，眾生有了無明造業，難免就是要受生死輪迴，逼迫之苦。眾生在五趣，就是五道，不論是天，他有得失的煩惱之苦，人間有欲追求之苦，地獄、餓鬼、畜生，有這種業力之苦，這種生死逼迫的苦難。
卻是我們人，總是在這個惑、無明中，不斷在造，造業，善惡雜揉。有時候起一個善念、造一個福，他能夠生在人間，或者是生在天堂，人間、天堂，有福的人，這就是為善，沒做好，在這善、富有的人，求之無厭、貪婪無度，世間再做很多，損害天地萬物，或者是有害人類等等，這來生還債，說不定是在畜生、在地獄、在餓鬼，或者是來人間，受盡折磨的人生也不一定。所以，這全都是在惑業造作，所以會不斷在，生死逼迫中去受苦，所以這就是浮沉，沉溺在這個惡道裡面。
這樣，像這樣的眾生，要怎麼辦呢？菩薩就要「應根緣投教」，用這個眾生的根機，與這個眾生的緣，如何引這個緣，我們來幫助他。有的時候，我們要去幫助他，還被他這樣拒絕，慈濟人還要再用心，一而再，再而三，想盡辦法，這樣用耐心、愛心，取得他的相信，願意接受我們幫助。像這樣，這叫做應根緣，應他的根機、應他的緣，我們用盡方法來接近他、來教、幫助他，來教育它等等，用盡方法，除掉了他不善的法。
因為有的人就是這樣，一生一生的迷茫，卻是用種種因緣這樣接觸到，這在我們慈濟宗門裡面，有多少人除去了過去的惡習，從事於現在這個堪得忍耐，同樣投入人群，換他在度人，用現身說法，這「令彼(之)心，各獲得安隱」，讓這些過去懵懂的人生，回歸到很安然、自在的人生，這就是叫做菩薩，這就是「到無畏處」，這樣就是安全了、平安了。他能夠自度，還能夠度人、自救，還能夠救人，這叫做「無畏處」，已經平安回歸到，人性本善的地方。
佛處於大眾中說法
泰然無畏之德
化度眾生
不畏艱鉅亦不畏怯
至眾生安然
名無畏處
所以「佛處於大眾中說法」，這個無畏，那就是在這個大眾中說法，「泰然無畏之德」。佛陀就是無畏，那是真無畏。因為，種種的法，全都在他的覺海中，分析天地萬物的道理，在大眾中說法，泰然無畏。
釋迦佛在世時，那就是九十多種的外道教，時時會來問難。佛陀在這種環境「化度眾生」不畏艱鉅，而不畏怯，也不怕辛苦，在這個眾生要教化，降伏眾生的剛強，尤其是外道教，不只是瞭解，心服，也會來皈依，這就是佛陀在世時，他的智慧、願力，這個德在大眾中無所畏。「至眾生安然」，一直讓眾生能夠安然，這是佛陀的教育，教育到，讓凡夫自己的心，也很安然，無所畏。
接下來就再說，「自惟財富無量，等以大車(而)賜諸子。」
見諸子等
自思惟財富無量
應量平等
賜與一大車
諸子求小得大
甚大歡喜
這就是說這些孩子都出來了，所以趕緊再想，應該要給孩子很多很多的東西，這個財富要給大家，都是要平等，平等就是給他這輛大牛車。所以「諸子求小得大」，因為本來是要求，這個羊車、鹿車就好了，沒想到原來還有這輛大牛車。這就是譬喻，這些孩子「求小得大」，其實，聲聞、緣覺，也以為這樣就好了，沒想到原來我也能成佛。這就是佛陀他的本懷，希望人人能夠體會，我們，成佛我們都有份。
所以，《法華經•方便品》中說：「無量無礙，力無所畏。」
法華經方便品曰：
無量無礙
力無所畏
亦謂善學
無畏之網
曉了幻化之法
這就是佛陀他的財富，就是長者的財富。就是佛陀富有的智慧，他有很多很多無礙，而且他的力量無所畏，應眾生所求，應眾生所需要，他無不都是給眾生。所以，期待人人，用心體會佛的本懷，他要讓大家了解的，就是人人本具真如本性。真如本性與大自然會合起來，就是那麼的清淨無染。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Lead Sentient Beings to Develop Fearlessness (度眾生到無畏處)
Date:July.１３. 2015
“Bodhisattvas’ affinities are with all sentient beings. With the power of fearlessness, they give rise to compassion. Adapting to the Threefold Karma of all beings, they benefit all with peace and joy and bring them to a stable of fearlessness.”
Bodhisattvas arise because of suffering sentient beings. To give of oneself while among sentient beings is not an easy matter. So, in addition to having compassion, they must have wisdom. On top of having wisdom, they need fearlessness.
Buddha and Bodhisattvas need the courage and willingness to dedicate themselves to helping sentient beings in hardship and in need. Only by giving rise to compassion can Bodhisattvas “adapt to the Threefold Karma of all beings.” Sentient beings are stubborn and hard to transform. However, all Buddhas and Bodhisattvas have compassion and wisdom. They never give up on sentient beings.
No matter how tiny an animal is, the Buddha likewise respects its life. We often say that the Buddha is the kind father of the four kinds of beings. The four kinds of beings are the egg-born, womb-born, moisture-born and transformation-born. All of these different kinds of beings are taught by Buddha and Bodhisattvas using their love.
How does this apply to human beings? Regardless of their skin color, or their ethnicity or so on, if these beings are suffering, we will put our hearts into respecting them. We respect their culture and way of life. We also use the different languages they speak to adapt to these sentient beings’ environment and way of life. Even with sentient beings’ various desires, pursuits, etc., Buddhas and Bodhisattvas still adapt to them so they can teach according to conditions. In this way, “They benefit all with peace and joy and bring them to a state of fearlessness.”
I recently received some news from Thailand. In mid-February, our school there received a request from the head of the village of Mae Salong Nai, asking Tzu Chi volunteers in Thailand to help another village. That village was 40 kilometers away from Mae Salong Nai. There were nearly 20 thatched houses there. Because it was so dry, a single careless spark completely burned down all of these houses. They were burned to ashes, which left these nearly 20 families homeless, with nothing at all. Despite being an educational institution, the Tzu Chi school [in Chiang Mai] was notified whenever any disaster or difficulty arose in northern Thailand.
Principal Yang, the head of [Tzu Chi Elementary], happened to be there when they received the news. She, along with the teachers and students, 13 people in all, went to that other village. They carried many supplies, including kitchen utensils such as pots, bowls and plates, along with oil, salt, rice and other daily necessities. These 13 people made the 40km journey that was all mountain roads and thus very tiring. They carried the supplies with them up to the mountain for distribution.
The distribution they held was very orderly it was arranged very well. The supplies being distributed were arranged neatly by family. The way [our teachers] comforted and gave to them was very proper and courteous.Their mutual gratitude, respect and love was very touching to see.
Another place where we saw this was Gutemala.The new school year was starting, and in some schools in a mountainous area, the children did not have school supplies.They lacked many things for their schooling.They hoped we would help them.
In Guatemala, there are not many Tzu Chi volunteers, but they do whatever is needed.
Seven people, three Tzu Chi volunteers, one [local] volunteer and three government officials, went into the mountains and found that these families truly led difficult lives.
See, at one of the schools, there were four teachers and over 70 students.These students all came from poor families.Another school had three teachers and over 80 students.Every school had rundown buildings.The children who could consistently go to school were those in the first and second grades.For those in the fourth to fifth grades, they pretty much stop going to school or have to take time off during the harvest season, so they could pick coffee beans to earn money for their studies.
Seeing their situation makes us very sad.The Tzu Chi volunteers felt compassion for them and counseled the parents, “Let the children focus on going to school. We will help them with the things they need. The children need to go to school to have a promising future.So, they traveled such a long road [to help].”
Our Tzu Chi volunteers had to travel back forth on this kind of road.The journey was long and hard, so as they walked they said to themselves, “Bodhisattvas play effortlessly in this world. For the sake of suffering beings, we take these actions willingly and happily receive the effects. We must be grateful; being able to do this is a blessing.”This was how they encouraged themselves and encouraged one another.
This mindset that they have is indeed very touching to see.It is very admirable.
This is the perseverance of Bodhisattvas.With the power of fearlessness, they give rise to compassion for sentient beings.This is their mindset.If sentient beings suffer, regardless of ethnicity, or of any language barrier, with just a few words,Bodhisattvas can provide comfort.
The help them, provide emotional support and so on.
So, “Adapting to all beings’ Threefold Karma, they benefit all with peace and joy and bring them to a state of fearlessness.”
Indeed, in the following sutra passage we can see how Bodhisattvas come to the world and how the Buddha teaches us.His teaching methods are divided into the Great and Small Vehicles.The sheep-cart, deer-cart and ox-cart are analogies for these methods.
So, we read, “Bodhisattvas seek this vehicle.”
What Bodhisattvas seek is the Great Vehicle.
This vehicle is the great ox-cart; this cart is an analogy for Great Vehicle Dharma.
So, Bodhisattvas “are called Mahasattvas,” which are great awakened sentient beings.
These great awakened sentient begins “are like those children who [escaped to] seek the ox-cart”.
They are like those in the burning house; once they came out, there were three carts for them to choose from.They said, “I want the ox-cart.”
To obtain this, they leave the burning house.
This is what makes them Bodhisattvas; they are willing to choose the ox-cart and transform themselves and others.
The following [sutra passage] states, “Sariputra, I am just like that elder who saw that all his children had each safely escaped from the burning house and reached a state of fearsness. He considered how his own wealth was infinite and equally gave a great cart to all the children.”
Once again, Sakyamuni Buddha called on Sariputra in the hope that everyone would be mindful again and raise their spirits to listen carefully.He wanted them to know “I am just like that elder.”He compares himself with that elder.
“[He] saw that all his children” had each safely escaped the burning house but the elder, with a father’s mindset, hoped to help the children obtain even more things.
“He considered how his own wealth was infinite and equally gave a great cart to all the children. “Equally” means the same. As for these children, he wanted to give them the same things, so they each received a great cart. This was the mindset of the elder in giving to his children.
In fact, the mindset of this elder is the mindset of the Buddha. This wealth is an analogy for the Dharma. The Dharma is boundless, as is His wisdom. So, if sentient beings can develop this mindset, they will become rich in the Dharma and have abundant wisdom. This is what the Buddha expressed in this sutra passage.
“This is describing how the elder, knowing all his children had escaped the burning house, considered his own infinite wealth and equally gave a great cart to all the children”.
The elder had infinite wealth. Do you remember what that great cart is like? The great cart contained all kinds of treasures, arranged magnificently in great quantities. This is an analogy for “how Bodhisattvas cannot bear to let sentient beings create all delusions and karma and thus suffer from the oppression of birth and death and sink into the evil realms”.
This is an analogy for how Bodhisattvas cannot bear to let sentient beings create all delusions and karma and thus suffer from the oppression of birth and death and sink into the evil realms. Thus, adapting to capabilities and conditions, they devise teachings. They eliminate all unwholesome teachings and remain in a state of goodness. Then they can help others’ minds attain a state of safety.
Bodhisattvas do not have the heart to let people continue to give rise to delusions, which are ignorance. Because of our ignorance and karma, we cannot avoid suffering from the oppression of birth and death. There are sentient beings in all of the Five Destinies, which are the Five Realms. In the heaven realm, heavenly beings suffer from the afflictions of gain and loss. In the human realm, people suffer from pursuing desires. People in the hell, hungry ghost and animal realms suffer from karmic forces, from the oppression of birth and death. Nevertheless, we humans are constantly in a state of delusion and ignorance, so we continuously create karma, a mix of both good and evil.
Sometimes we give rise to a thought of goodness and create a blessing; this can lead us to be born in the human realm or in heaven.
People with blessings can be born in the heaven or human realm. This comes from doing good deeds. If they do not do good, some among the wealthy will tirelessly pursue thing with bottomless greed. In this world, they may do many things that cause harm to all things in the world or are detrimental to human beings, etc. They have to repay these debts in the future. Perhaps they will end up in the animal, hell, hungry ghost realms, or even in the human realm, to face all kinds of torments. All this results from creating karma out of delusion. Thus they endlessly suffer from the oppression of birth and death. These beings rise and fall, floundering in these evil destinies. What can we do about these kinds of people? Bodhisattvas should “adapt to their capabilities and conditions to teach”.
We make use of their capabilities and karmic conditions; we must make use of these affinities to help them.
Sometimes, when we go to help them, they refuse our help. So, Tzu Chi volunteers have to be mindful and continue to think of different ways to, with patience and love, obtain their trust so that they are willing to accept our help. This is called adapting to capabilities and conditions.
Adapting to their capabilities and conditions means that we try everything we can to get close to them to teach and to help. We try everything we can to help them eliminate their unwholesome practices. There are some people who have been lost form many lifetimes. But [Bodhisattvas] make use of various karmic conditions to connect with them.
In the Tzu Chi School of Buddhism, many people have eliminated their previous negative tendencies and developed the patience to dedicate themselves to going among people; now it is their turn to transform people. They use their own lives as examples.
“Then they can help other’s minds attain a state of safety.” They help people in a state of confusion return to a state of safety and freedom. Thus they are called Bodhisattvas. This is reaching a place of fearlessness; they feel safe and secure. Not only can they transform themselves, they can also transform others. They save themselves, as well as others. This is “a state of fearlessness.” They have already safely returned to their inherently kind nature.
The Buddha lives among the people to teach the Dharma and has the virtue of composure and fearlessness. In transforming sentient beings, He does not fear the difficulty and works undauntedly until sentient beings are safe and at peace. This is the state of fearlessness.
“The Buddha lives among the people to teach the Dharma.” This fearlessness enable Him to teach the Dharma to everyone. He has the “virtue of composure and fearlessness.” The Buddha is without fear; He truly has fearlessness. Because all kinds of Dharma are encompassed in His ocean of enlightenment, He can analyze the principles of all things in the world and can teach the Dharma among the people with composure and fearlessness.
During Sakyamuni Buddha’s lifetime, practitioners of over 90 kinds of religious teachings constantly made things difficult for Him. But for the Buddha, even in this situation, “In transforming sentient beings, He has no fear of the difficulties and can work undauntedly. He was not afraid of hardship. He wanted to teach sentient beings and overcome their stubbornness. In particular, those other religious practitioners would not only understand and accept the dharma, they would take refuge with the Buddha. This happened during the Buddha’s lifetime.His wisdom and the power of His vows gave Him the virtue of fearlessness among sentient beings.
“Until sentient beings are safe and at peace means He always helped sentient beings achieve safely and peace. This is accomplished the Buddha’s teachings. He taught ordinary people to help them reach a state of safety and fearlessness.
The following sutra passage states, “He considered how his own wealth was infinite and equally gave a great cart to all the children.”
Seeing all his children and contemplating his own infinite wealth, the elder felt he should give equal amounts. So, he gave them all great carts. Those children who sought the small but attained the great were very happy.
This expresses that after the children came out, the elder immediately thought about all the things he wanted to give them. He wanted to distribute his wealth to them in an equal fashion. He wanted to equally give them the great ox-cart. “Those children sought the small but attained the great.” They originally sought the sheep-cart and deer-cart; they did not realize there was this great ox-cart. This is an analogy. Those children “sought the small but attained the great.”
Indeed, Hearers and Solitary Realizers originally thought their practice was good enough. They never thought that they could also attain Buddhahood. This was the Buddha’s original intent. He hoped that everyone could realize that they are able to attain Buddhahood, that they have a part in it.
So, the Charter on Skillful Means speaks of “limitless and unhindered powers and fearlessness.”
The Charter on Skillful Means talks about limitless and unhindered powers and fearlessness. This is called learning well that net of fearlessness and understanding all illusory phenomena.
This is the wealth of the Buddha, that is like the wealth of the elder. The Buddha has an abundance of wisdom. Thus He is not unhindered by anything, and He has powers and fearlessness. He answers the requests of sentient beings and meets their needs; He gives all He has to them.
So, I hope everyone will mindfully realize the Buddha’s original intent. He wants to help everyone understand that we intrinsically have the nature of True Suchness. When this Buddha-nature converges with nature, our minds will be pure and undefiled. So, we should always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「菩薩所緣於諸有情，以無畏力起憐愍心，隨順眾生身語意業，利益安樂到無畏處。」
⊙「菩薩求此乘故，名為摩訶薩。如彼諸子為求牛車出於火宅。」《法華經譬喻品第三》
⊙「舍利弗，如彼長者，見諸子等安隱得出火宅，到無畏處，自惟財富無量，等以大車而賜諸子。」《法華經譬喻品第三》
⊙此言長者既以諸子得出火宅，自惟無量財富，等以大車而賜諸子。喻菩薩不忍諸眾生造諸惑業而受生死逼迫之苦，沉溺惡道，即應根緣投教除不善法，置之善處，令彼之心各獲得安隱。
⊙佛處於大眾中說法泰然無畏之德，化度眾生，不畏艱鉅，亦不畏怯，至眾生安然，名無畏處。
⊙見諸子等，自思惟財富無量，應量平等，賜與一大車。諸子求小得大，甚大歡喜。
⊙法華經方便品曰：無量無礙，力無所畏。亦謂善學無畏之網，曉了幻化之法。
【證嚴上人開示】
「菩薩所緣於諸有情，以無畏力起憐愍心，隨順眾生身語意業，利益安樂到無畏處。」
菩薩所緣於諸有情
以無畏力起憐愍心
隨順眾生身語意業
利益安樂到無畏處
「菩薩所緣，緣苦眾生。」要在這個有情界去付出，談何容易啊！所以，除了慈悲以外，還需要智慧；除了智慧以外，還需要無畏力。要有一股的勇氣，這股願意投入，投入艱難困苦中的眾生，所需要，這樣起念這個憐愍的心，才能夠「隨順眾生身語意業」。
眾生剛強難度，但是諸佛菩薩慈悲、智慧，他不捨眾生，哪怕是非常微小的動物，他同樣就是尊重牠的生命。所以我們常常說，佛陀是「四生慈父」，常常記得嗎？四生，卵生、胎生、濕生、化生，各種不同的生命形態，諸佛菩薩都是用愛來教化。
對人來說呢？不分他的皮膚的顏色、不分他的種族等等，只要他有苦難，還是用心去尊重，尊重他的文化、尊重他的生態，用這樣隨他的語言，不同的語言，這樣去適應他的環境、生態。甚至眾生有不同的欲念、追求等等，還是隨順眾生，隨機投緣教化，所以這樣來「利益安樂眾生到無畏處」。
看到從泰國的訊息回來，在二月中旬，我們的學校(清邁慈濟學校)就接到回賀村村長，請求我們泰國的慈濟，能去幫忙一個村，這個村(老劉寨村)。那就是離回賀村，還要走四十公里的一個村落裡，這十多戶，本來都是草屋，因為乾旱，不小心一個火(起) ，所以(二月九日)整簇房子，全付於一炬，全燒掉了，燒得精光，這十多個家庭、也是幾十個人，所以一無所有。
我們學校雖然是教育，其實泰北那個地方，若有什麼樣的災難，有什麼樣的困難，就是通知我們的學校，現在正好我們的楊(月鳳)校長，到我們的學校(清邁慈濟學校)，接到這個訊息，就陪著老師，還有學生，這樣一行十三人到那個地方，搬著很多物資，有廚房要用的鍋子、碗盤等等，還有油、鹽、米生活等等的東西，這樣十三個人到距離幾十公里，都是山路，很辛苦，這樣搬運東西，到山上去發放。
看他們在發放，也是同樣很有次序、排好了，要給他們的東西，一份一份排好，那種膚慰與付出，都是按照禮節，這樣彼此感恩、尊重、愛，看了也是很感動。
還有一個地方，那就是瓜地馬拉。新學年開始，山區的幾間學校，孩子沒有文具，缺了很多東西，希望我們一定要幫助他們。所以，在瓜地馬拉，慈濟人不多，不過他們有求必應。
同樣，七個人，三個慈濟人、一位志工，三位是政府人員，陪我們走進到山上去了解，這些家庭真的是很苦！看，其中的一間學校，四個老師，七十多位學生，這些學生都是貧窮的家庭。另外一間學校，是三個老師，八十幾位學生，同樣每一間的學校，校舍都是很破。
那些學生讀書，比較齊全可以來讀書的，差不多是一、二年級的孩子。而若是到四、五年級，差不多要不就是停學了，要不然這農忙時一定要休息，就是去採咖啡，去賺錢讀書。看到這種情形，真的讓人很不忍心。我們慈濟人不捨，去勸他，「孩子要讓他專心讀書，來，他們所需要的，我們來幫忙。孩子要有讀書，未來才有希望。」
就是這樣，走那麼遠、那麼長的路，所以我們的慈濟人，這樣來回走這樣的路，來回的辛苦，他們這樣邊走就這樣唸：「菩薩遊戲人間，為苦難的眾生，我們甘願做，我們歡喜受，我們要感恩，能做就是福。」這是他們自己來自我鼓勵自己、彼此鼓勵。看到他們這樣的心態，實在看了也是很感動，也是很敬佩。
這就是菩薩的毅力，他們用無畏力，去憐愍眾生，這念心啊！眾生的苦難，不分種族，有時候語言都不通，或者少許的話，他們也是能夠發揮那分膚慰，去幫助他們、又去安慰他們等等，這就是「隨順眾生身語意業，利益安樂到無畏處」。
其實，我們接下來的經文，可以看出菩薩如何來入人間，佛陀如何來教育我們。將教育的方式分大、小乘，羊車、鹿車、大牛之車，用這樣的方法，所以說「菩薩求此乘」。菩薩求的是大乘，此乘就是大白牛車，也就是說是大乘法，所以「名為摩訶薩」，就是大覺有情。
菩薩求此乘故
名為摩訶薩
如彼諸子
為求牛車
出於火宅
《法華經譬喻品第三》
這大覺有情，又譬喻「如彼諸子為求牛車出於火宅」，就如那火宅的孩子，出來之後，三輛車在那個地方讓他們選擇，我要的是牛車，所以他這樣脫離火宅。那就是菩薩，菩薩甘願，這個大白牛車，自度度人。
下面(經文)再說：「舍利弗，如彼長者，見諸子等安隱得出火宅，到無畏處，自惟財富無量，等以大車而賜諸子。」
舍利弗
如彼長者
見諸子等
安隱得出火宅
到無畏處
自惟財富無量
等以大車而賜諸子
《法華經譬喻品第三》
這已經又是，釋迦佛再次叫著舍利弗，他就是希望大家要再用心，提起精神來好好聽。要知道，「如彼長者」，又再譬喻像那位長者，「見諸子等」，看到那些孩子已經安穩出來了，不過，長者，父親的心，希望讓孩子有更多，得更多的東西，所以「自惟財富無量，等以大車而賜諸子」。平等，「等」就是平等。這些孩子，我全都要平等給他們，大家都能得到一輛大的車。這是那位長者要給孩子的心情。
其實，這位長者的心情，就是佛的心情。這個財富就是法，法無量、智慧無量。所以，眾生若能夠啟發這念心，法財，佛法的富有就很多，富有智慧，這就是佛陀在這段經文，所要表現。
所以，「此言長者既以諸子得出火宅，自惟無量財富，等以大車而賜諸子」。
此言長者
既以諸子
得出火宅
自惟無量財富
等以大車
而賜諸子
有很多的財富，因為那輛大車，我們還記得嗎？大車裡面所有的寶物，都安置得很豐富、很堂皇，很多都在那裡面。這就是譬喻，「菩薩不忍諸眾生，造諸惑業，而受生死逼迫之苦」，「沉溺」在這個「惡道」裡面。
喻菩薩不忍諸眾生
造諸惑業
而受生死逼迫之苦
沉溺惡道
即應根緣投教
除不善法
置之善處
令彼之心
各獲得安隱
菩薩的心就是不忍眾生，這樣再繼續造惑，就是無明。因為，眾生有了無明造業，難免就是要受生死輪迴，逼迫之苦。眾生在五趣，就是五道，不論是天，他有得失的煩惱之苦，人間有欲追求之苦，地獄、餓鬼、畜生，有這種業力之苦，這種生死逼迫的苦難。
卻是我們人，總是在這個惑、無明中，不斷在造，造業，善惡雜揉。有時候起一個善念、造一個福，他能夠生在人間，或者是生在天堂，人間、天堂，有福的人，這就是為善，沒做好，在這善、富有的人，求之無厭、貪婪無度，世間再做很多，損害天地萬物，或者是有害人類等等，這來生還債，說不定是在畜生、在地獄、在餓鬼，或者是來人間，受盡折磨的人生也不一定。所以，這全都是在惑業造作，所以會不斷在，生死逼迫中去受苦，所以這就是浮沉，沉溺在這個惡道裡面。
這樣，像這樣的眾生，要怎麼辦呢？菩薩就要「應根緣投教」，用這個眾生的根機，與這個眾生的緣，如何引這個緣，我們來幫助他。有的時候，我們要去幫助他，還被他這樣拒絕，慈濟人還要再用心，一而再，再而三，想盡辦法，這樣用耐心、愛心，取得他的相信，願意接受我們幫助。像這樣，這叫做應根緣，應他的根機、應他的緣，我們用盡方法來接近他、來教、幫助他，來教育它等等，用盡方法，除掉了他不善的法。
因為有的人就是這樣，一生一生的迷茫，卻是用種種因緣這樣接觸到，這在我們慈濟宗門裡面，有多少人除去了過去的惡習，從事於現在這個堪得忍耐，同樣投入人群，換他在度人，用現身說法，這「令彼(之)心，各獲得安隱」，讓這些過去懵懂的人生，回歸到很安然、自在的人生，這就是叫做菩薩，這就是「到無畏處」，這樣就是安全了、平安了。他能夠自度，還能夠度人、自救，還能夠救人，這叫做「無畏處」，已經平安回歸到，人性本善的地方。
佛處於大眾中說法
泰然無畏之德
化度眾生
不畏艱鉅亦不畏怯
至眾生安然
名無畏處
所以「佛處於大眾中說法」，這個無畏，那就是在這個大眾中說法，「泰然無畏之德」。佛陀就是無畏，那是真無畏。因為，種種的法，全都在他的覺海中，分析天地萬物的道理，在大眾中說法，泰然無畏。
釋迦佛在世時，那就是九十多種的外道教，時時會來問難。佛陀在這種環境「化度眾生」不畏艱鉅，而不畏怯，也不怕辛苦，在這個眾生要教化，降伏眾生的剛強，尤其是外道教，不只是瞭解，心服，也會來皈依，這就是佛陀在世時，他的智慧、願力，這個德在大眾中無所畏。「至眾生安然」，一直讓眾生能夠安然，這是佛陀的教育，教育到，讓凡夫自己的心，也很安然，無所畏。
接下來就再說，「自惟財富無量，等以大車(而)賜諸子。」
見諸子等
自思惟財富無量
應量平等
賜與一大車
諸子求小得大
甚大歡喜
這就是說這些孩子都出來了，所以趕緊再想，應該要給孩子很多很多的東西，這個財富要給大家，都是要平等，平等就是給他這輛大牛車。所以「諸子求小得大」，因為本來是要求，這個羊車、鹿車就好了，沒想到原來還有這輛大牛車。這就是譬喻，這些孩子「求小得大」，其實，聲聞、緣覺，也以為這樣就好了，沒想到原來我也能成佛。這就是佛陀他的本懷，希望人人能夠體會，我們，成佛我們都有份。
所以，《法華經•方便品》中說：「無量無礙，力無所畏。」
法華經方便品曰：
無量無礙
力無所畏
亦謂善學
無畏之網
曉了幻化之法
這就是佛陀他的財富，就是長者的財富。就是佛陀富有的智慧，他有很多很多無礙，而且他的力量無所畏，應眾生所求，應眾生所需要，他無不都是給眾生。所以，期待人人，用心體會佛的本懷，他要讓大家了解的，就是人人本具真如本性。真如本性與大自然會合起來，就是那麼的清淨無染。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Lead Sentient Beings to Develop Fearlessness (度眾生到無畏處)
Date:July.１３. 2015
“Bodhisattvas’ affinities are with all sentient beings. With the power of fearlessness, they give rise to compassion. Adapting to the Threefold Karma of all beings, they benefit all with peace and joy and bring them to a stable of fearlessness.”
Bodhisattvas arise because of suffering sentient beings. To give of oneself while among sentient beings is not an easy matter. So, in addition to having compassion, they must have wisdom. On top of having wisdom, they need fearlessness.
Buddha and Bodhisattvas need the courage and willingness to dedicate themselves to helping sentient beings in hardship and in need. Only by giving rise to compassion can Bodhisattvas “adapt to the Threefold Karma of all beings.” Sentient beings are stubborn and hard to transform. However, all Buddhas and Bodhisattvas have compassion and wisdom. They never give up on sentient beings.
No matter how tiny an animal is, the Buddha likewise respects its life. We often say that the Buddha is the kind father of the four kinds of beings. The four kinds of beings are the egg-born, womb-born, moisture-born and transformation-born. All of these different kinds of beings are taught by Buddha and Bodhisattvas using their love.
How does this apply to human beings? Regardless of their skin color, or their ethnicity or so on, if these beings are suffering, we will put our hearts into respecting them. We respect their culture and way of life. We also use the different languages they speak to adapt to these sentient beings’ environment and way of life. Even with sentient beings’ various desires, pursuits, etc., Buddhas and Bodhisattvas still adapt to them so they can teach according to conditions. In this way, “They benefit all with peace and joy and bring them to a state of fearlessness.”
I recently received some news from Thailand. In mid-February, our school there received a request from the head of the village of Mae Salong Nai, asking Tzu Chi volunteers in Thailand to help another village. That village was 40 kilometers away from Mae Salong Nai. There were nearly 20 thatched houses there. Because it was so dry, a single careless spark completely burned down all of these houses. They were burned to ashes, which left these nearly 20 families homeless, with nothing at all. Despite being an educational institution, the Tzu Chi school [in Chiang Mai] was notified whenever any disaster or difficulty arose in northern Thailand.
Principal Yang, the head of [Tzu Chi Elementary], happened to be there when they received the news. She, along with the teachers and students, 13 people in all, went to that other village. They carried many supplies, including kitchen utensils such as pots, bowls and plates, along with oil, salt, rice and other daily necessities. These 13 people made the 40km journey that was all mountain roads and thus very tiring. They carried the supplies with them up to the mountain for distribution.
The distribution they held was very orderly it was arranged very well. The supplies being distributed were arranged neatly by family. The way [our teachers] comforted and gave to them was very proper and courteous.Their mutual gratitude, respect and love was very touching to see.
Another place where we saw this was Gutemala.The new school year was starting, and in some schools in a mountainous area, the children did not have school supplies.They lacked many things for their schooling.They hoped we would help them.
In Guatemala, there are not many Tzu Chi volunteers, but they do whatever is needed.
Seven people, three Tzu Chi volunteers, one [local] volunteer and three government officials, went into the mountains and found that these families truly led difficult lives.
See, at one of the schools, there were four teachers and over 70 students.These students all came from poor families.Another school had three teachers and over 80 students.Every school had rundown buildings.The children who could consistently go to school were those in the first and second grades.For those in the fourth to fifth grades, they pretty much stop going to school or have to take time off during the harvest season, so they could pick coffee beans to earn money for their studies.
Seeing their situation makes us very sad.The Tzu Chi volunteers felt compassion for them and counseled the parents, “Let the children focus on going to school. We will help them with the things they need. The children need to go to school to have a promising future.So, they traveled such a long road [to help].”
Our Tzu Chi volunteers had to travel back forth on this kind of road.The journey was long and hard, so as they walked they said to themselves, “Bodhisattvas play effortlessly in this world. For the sake of suffering beings, we take these actions willingly and happily receive the effects. We must be grateful; being able to do this is a blessing.”This was how they encouraged themselves and encouraged one another.
This mindset that they have is indeed very touching to see.It is very admirable.
This is the perseverance of Bodhisattvas.With the power of fearlessness, they give rise to compassion for sentient beings.This is their mindset.If sentient beings suffer, regardless of ethnicity, or of any language barrier, with just a few words,Bodhisattvas can provide comfort.
The help them, provide emotional support and so on.
So, “Adapting to all beings’ Threefold Karma, they benefit all with peace and joy and bring them to a state of fearlessness.”
Indeed, in the following sutra passage we can see how Bodhisattvas come to the world and how the Buddha teaches us.His teaching methods are divided into the Great and Small Vehicles.The sheep-cart, deer-cart and ox-cart are analogies for these methods.
So, we read, “Bodhisattvas seek this vehicle.”
What Bodhisattvas seek is the Great Vehicle.
This vehicle is the great ox-cart; this cart is an analogy for Great Vehicle Dharma.
So, Bodhisattvas “are called Mahasattvas,” which are great awakened sentient beings.
These great awakened sentient begins “are like those children who [escaped to] seek the ox-cart”.
They are like those in the burning house; once they came out, there were three carts for them to choose from.They said, “I want the ox-cart.”
To obtain this, they leave the burning house.
This is what makes them Bodhisattvas; they are willing to choose the ox-cart and transform themselves and others.
The following [sutra passage] states, “Sariputra, I am just like that elder who saw that all his children had each safely escaped from the burning house and reached a state of fearsness. He considered how his own wealth was infinite and equally gave a great cart to all the children.”
Once again, Sakyamuni Buddha called on Sariputra in the hope that everyone would be mindful again and raise their spirits to listen carefully.He wanted them to know “I am just like that elder.”He compares himself with that elder.
“[He] saw that all his children” had each safely escaped the burning house but the elder, with a father’s mindset, hoped to help the children obtain even more things.
“He considered how his own wealth was infinite and equally gave a great cart to all the children. “Equally” means the same. As for these children, he wanted to give them the same things, so they each received a great cart. This was the mindset of the elder in giving to his children.
In fact, the mindset of this elder is the mindset of the Buddha. This wealth is an analogy for the Dharma. The Dharma is boundless, as is His wisdom. So, if sentient beings can develop this mindset, they will become rich in the Dharma and have abundant wisdom. This is what the Buddha expressed in this sutra passage.
“This is describing how the elder, knowing all his children had escaped the burning house, considered his own infinite wealth and equally gave a great cart to all the children”.
The elder had infinite wealth. Do you remember what that great cart is like? The great cart contained all kinds of treasures, arranged magnificently in great quantities. This is an analogy for “how Bodhisattvas cannot bear to let sentient beings create all delusions and karma and thus suffer from the oppression of birth and death and sink into the evil realms”.
This is an analogy for how Bodhisattvas cannot bear to let sentient beings create all delusions and karma and thus suffer from the oppression of birth and death and sink into the evil realms. Thus, adapting to capabilities and conditions, they devise teachings. They eliminate all unwholesome teachings and remain in a state of goodness. Then they can help others’ minds attain a state of safety.
Bodhisattvas do not have the heart to let people continue to give rise to delusions, which are ignorance. Because of our ignorance and karma, we cannot avoid suffering from the oppression of birth and death. There are sentient beings in all of the Five Destinies, which are the Five Realms. In the heaven realm, heavenly beings suffer from the afflictions of gain and loss. In the human realm, people suffer from pursuing desires. People in the hell, hungry ghost and animal realms suffer from karmic forces, from the oppression of birth and death. Nevertheless, we humans are constantly in a state of delusion and ignorance, so we continuously create karma, a mix of both good and evil.
Sometimes we give rise to a thought of goodness and create a blessing; this can lead us to be born in the human realm or in heaven.
People with blessings can be born in the heaven or human realm. This comes from doing good deeds. If they do not do good, some among the wealthy will tirelessly pursue thing with bottomless greed. In this world, they may do many things that cause harm to all things in the world or are detrimental to human beings, etc. They have to repay these debts in the future. Perhaps they will end up in the animal, hell, hungry ghost realms, or even in the human realm, to face all kinds of torments. All this results from creating karma out of delusion. Thus they endlessly suffer from the oppression of birth and death. These beings rise and fall, floundering in these evil destinies. What can we do about these kinds of people? Bodhisattvas should “adapt to their capabilities and conditions to teach”.
We make use of their capabilities and karmic conditions; we must make use of these affinities to help them.
Sometimes, when we go to help them, they refuse our help. So, Tzu Chi volunteers have to be mindful and continue to think of different ways to, with patience and love, obtain their trust so that they are willing to accept our help. This is called adapting to capabilities and conditions.
Adapting to their capabilities and conditions means that we try everything we can to get close to them to teach and to help. We try everything we can to help them eliminate their unwholesome practices. There are some people who have been lost form many lifetimes. But [Bodhisattvas] make use of various karmic conditions to connect with them.
In the Tzu Chi School of Buddhism, many people have eliminated their previous negative tendencies and developed the patience to dedicate themselves to going among people; now it is their turn to transform people. They use their own lives as examples.
“Then they can help other’s minds attain a state of safety.” They help people in a state of confusion return to a state of safety and freedom. Thus they are called Bodhisattvas. This is reaching a place of fearlessness; they feel safe and secure. Not only can they transform themselves, they can also transform others. They save themselves, as well as others. This is “a state of fearlessness.” They have already safely returned to their inherently kind nature.
The Buddha lives among the people to teach the Dharma and has the virtue of composure and fearlessness. In transforming sentient beings, He does not fear the difficulty and works undauntedly until sentient beings are safe and at peace. This is the state of fearlessness.
“The Buddha lives among the people to teach the Dharma.” This fearlessness enable Him to teach the Dharma to everyone. He has the “virtue of composure and fearlessness.” The Buddha is without fear; He truly has fearlessness. Because all kinds of Dharma are encompassed in His ocean of enlightenment, He can analyze the principles of all things in the world and can teach the Dharma among the people with composure and fearlessness.
During Sakyamuni Buddha’s lifetime, practitioners of over 90 kinds of religious teachings constantly made things difficult for Him. But for the Buddha, even in this situation, “In transforming sentient beings, He has no fear of the difficulties and can work undauntedly. He was not afraid of hardship. He wanted to teach sentient beings and overcome their stubbornness. In particular, those other religious practitioners would not only understand and accept the dharma, they would take refuge with the Buddha. This happened during the Buddha’s lifetime.His wisdom and the power of His vows gave Him the virtue of fearlessness among sentient beings.
“Until sentient beings are safe and at peace means He always helped sentient beings achieve safely and peace. This is accomplished the Buddha’s teachings. He taught ordinary people to help them reach a state of safety and fearlessness.
The following sutra passage states, “He considered how his own wealth was infinite and equally gave a great cart to all the children.”
Seeing all his children and contemplating his own infinite wealth, the elder felt he should give equal amounts. So, he gave them all great carts. Those children who sought the small but attained the great were very happy.
This expresses that after the children came out, the elder immediately thought about all the things he wanted to give them. He wanted to distribute his wealth to them in an equal fashion. He wanted to equally give them the great ox-cart. “Those children sought the small but attained the great.” They originally sought the sheep-cart and deer-cart; they did not realize there was this great ox-cart. This is an analogy. Those children “sought the small but attained the great.”
Indeed, Hearers and Solitary Realizers originally thought their practice was good enough. They never thought that they could also attain Buddhahood. This was the Buddha’s original intent. He hoped that everyone could realize that they are able to attain Buddhahood, that they have a part in it.
So, the Charter on Skillful Means speaks of “limitless and unhindered powers and fearlessness.”
The Charter on Skillful Means talks about limitless and unhindered powers and fearlessness. This is called learning well that net of fearlessness and understanding all illusory phenomena.
This is the wealth of the Buddha, that is like the wealth of the elder. The Buddha has an abundance of wisdom. Thus He is not unhindered by anything, and He has powers and fearlessness. He answers the requests of sentient beings and meets their needs; He gives all He has to them.
So, I hope everyone will mindfully realize the Buddha’s original intent. He wants to help everyone understand that we intrinsically have the nature of True Suchness. When this Buddha-nature converges with nature, our minds will be pure and undefiled. So, we should always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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