⊙「畫繪述說分明，古今如來，悲願愍念，諸眾生苦，沉淪慾海。」《法華經序品第一》
⊙「有種種性欲種種行，種種憶想妄念分別，歷劫纏繞無有出期」《法華經序品第一》
⊙「佛慈靜思默慮，化緣將盡，為此一大事因緣，敷暢本懷故，定中發光現瑞。」
⊙二萬日月燈明：意指「福慧」。八百弟子：意指「八正道」。八王子：意指[八識」。
⊙「是妙光菩薩，奉持佛法藏，八十小劫中，廣宣《法華經》。」《法華經序品第一》
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【證嚴上人開示】
時間還是在過，每一天我們都是期待，佛法句句入我們的心。前面我們已經將《法華經》的序品，已經做一段落的結束。整個佛陀的本懷就是在《法華經》，所以在法華會開始，序品做一段落的結束。整個佛陀的本懷就是在《法華經》，所以在法華會開始時，很多人一直來、一直來，佛陀一坐下來時，開始就「離言法華」。
「離言法華」意思就是說，也沒有出聲，但是要讓大家的心能先去探討、了解。其實，所探討了解，佛陀的本意就是行菩薩道，菩薩道的法才是佛陀的本懷。佛陀他這一世的因緣將盡，沒有將他的本懷真實法述說出來也不行了，所以在這法華會的場面就不同。
(剛)開始，佛陀講《無量義經》，小乘之人還未很清楚。現在要將他所要說的法，無論是方便、譬喻等等，就一品一品、前前後後要來述說出來。但是也要讓大家提高追求聽法的心，所以他坐下來，開始就是發光現瑞。
這個場地，佛陀在放光，人人在懷疑，想要追究，佛陀為什麼該說法時，會坐那麼久？現在的形象與過去不同，到底是有什麼法，這麼特殊的形態？經過了彌勒菩薩來請問文殊菩薩，這是一個很好的安排。
看看這二位菩薩，一位是已經過去成佛的文殊菩薩，一位是將來要成佛的菩薩。所以這過去、未來的佛，就在這個場合裡，還未成佛者來請問已成佛者，如此二人在那裡對唱(答)，來「畫繪敘述說」真正分明。
開始，文殊菩薩用他的智慧、慈悲，「悲」就是憐憫現在的眾生與未來的眾生，根機比較鈍劣，習性難除。所以他就以過去的二萬燈明佛來引述，所以「古今如來，悲願愍念」，這是過去日月燈明佛他也是慈悲，「悲願愍念」眾生的苦，沉淪於欲海。過去是如此，現在也是如此。
過去的如來是為這樣的眾生發悲心，愍念眾生的沉淪，現在釋迦佛也是同樣。所以說，這是在〈序品〉，這期間有文殊菩薩、彌勒菩薩來「畫繪敘述說分明，古今如來，悲願愍念」，愍念諸眾生的苦，沉淪於欲海。
法華經序品：
畫繪述說分明
古今如來
悲願愍念
諸眾生苦
沉淪慾海
眾生的苦在何處？就是欲海。這個「欲」就是貪欲，一念貪(心)起，瞋、癡、慢、疑就是這樣連續牽連過來。所以眾生多數都是有種種性欲，種種的性、種種的欲；種種行，種種的行為。
我們接觸了佛法，我們若懂得將這個「行」字，將它轉入「修」，修行，若如此，內心誠、正、信、實，日日對人、對事、對物、對法，我們要虔誠，若如此我們的內心都會很平，非常平靜。
但是凡夫這個「行」，在「行蘊」中。色、受、想、行、識，就是凡夫緣著，外面的境界，採取的行動，所以多數會去造了惡的業——貪、瞋、癡……種種的行為，無不都是在這「行」字。
「有種種性欲種種行，種種憶想妄念分別，歷劫纏繞無有出期」。
法華經序品第一：
有種種性欲種種行
種種憶想妄念分別
歷劫纏繞無有出期
「種種憶想妄念分別」，凡夫很多很複雜的念，人在現在，但是一直回憶過去。常常我都是這麼說：「過去的是雜念，未來的是妄想。」但是我們凡夫偏偏，心無法安住當下，所以就會有「種種憶想妄念分別」。這樣的心分秒中，都是在我們的內心起伏，起起落落，心不定。這就是我們凡夫所以苦，所以會沉淪下去，在欲海中無法出離，這時間已經是歷劫，已經經歷過不知道多久、多久的時間了。
「劫」就是「劫波」，就是長時間，經歷了多少、多久的長時間，光是被種種性欲種種行，種種憶想妄念分別，如此將我們纏住，「纏繞無有出期」，這就是我們凡夫。
但是古今諸佛同樣，你看日月燈明佛經過了二萬位，這二萬的日月燈明佛，他每一位一代時教之後，最後也是要講《法華經》。講《法華經》的道場，與現在釋迦佛的道場是一樣，同樣放光現瑞。
我們都有聽到，文殊菩薩敘述得很清楚。但是，每一尊佛都是一樣，考慮到過去所說的法，眾生的根機還未整齊，那種歷劫纏繞住，還無法透徹出來。一代的時教，時間將盡了，所以要好好考慮如何提高有心要聽法的人，讓他們能夠集中精神，啟動求法的心。
所以「佛慈靜思默慮，化緣將盡，為此ㄧ大事因緣，敷暢本懷故，定中發光現瑞。」
佛慈靜思默慮
化緣將盡
為此一大事因緣
敷暢本懷故
定中發光現瑞
坐在那裡就是靜靜來思考，好好來考慮。考慮無非就是化緣將盡，因為還剩下沒有多久的時間，大部分的時間，用方便巧妙的法，循循善誘，但是一期化度在人間，這個因緣將盡了，到底這個法若不趕緊施放出去，恐怕就沒有機會了。
所以，這就是佛陀坐在那裡，(靜慮)要用何種方法，因為這個因緣，會在那裡一直放光現瑞，就是一直要將大家的心，趕緊讓人人的心集中、聚焦，人人要集中過來。因為佛陀化緣將盡，來人間化度的因緣將要結束了。
所以佛陀將他內心的本懷，必定要趕緊暢演出去。「敷暢本懷」，「敷」就是要施放出去的意思，他的本懷要趕緊施放出去，要心無遺憾，趕緊說出去。所以在定中發光現瑞，這是凝聚了靜思默慮——要如何讓大家的心能夠聚集過來？所以佛陀身放光現瑞。
所以文殊菩薩與彌勒菩薩，是在這靈山會「助顯實相義」，來引古知今，引述過去的日月燈明佛，可以了解我們現在。過去所說的二萬日月燈明佛，應該是福慧的意思。我們若是聽經，感覺那是無法去算數的計量，那麼久、那麼久以前的佛，經過了二萬尊，到底要如何去算呢？這到底是表示什麼呢？我們就把這法拉近於我們現在，應該是含藏著的意思就是福與慧，「福慧兩足尊」。
我們修行必定要修無量福、無量慧。無量的福、無量的慧是無法去算計。所以我們若將日、月，表示智慧、光明，月是表示溫柔、慈悲，所以這「日月」就是智慧與慈悲。智慧、慈悲，慈悲就是造福人群，智慧是明了道理。所以這我們應該將它想成，文殊菩薩是隱含著要啟動我們大家，所以才會說出二萬日月燈明佛。
二萬日月燈明：
意指「福慧」
八百弟子：
意指「八正道」
八王子：
意指「八識」
還有，八百弟子應該就是含義八正道。我們人人修行不能離開八正道。七菩提分、八正道分，這是代表總共「三十七助道品」，這是我們人人修行一定要常常放在我們的心，於修行中不能離開。這在《法華經》會一一解釋出去。
「八王子」應該就是代表八識。人人，凡夫沒有離開八識。前六識緣六塵境，(第)七識是思考，思惟、造作、指使者。(第)八識就像是藏，庫藏般，外面所做的一切，起心動念，所做的行為，結果的種子就是在第八識裡面。
(第)八識就是因緣果報，不斷收納因，就緣著那個緣，無論你要生在哪裡，結束這輩子，是不是又來臺灣(出)生？不一定。天下國家很多，捨此投彼去，除了人類有富裕的國家、有貧窮的國家，到底你要投生何處？不知道。更還有「三塗」──地獄、餓鬼、畜生，這六道中我們不知道會去哪裡。這都是含藏於藏識裡面，我們因緣果報就是緣著第八識在走。
佛陀要教育我們，要我們將八識都去掉，回歸第九識。九識就是佛性。所以佛陀教法古今相同。(日月)燈明佛為妙光菩薩說《法華經》，妙光菩薩也是廣說《法華經》。因為這二萬燈明佛(的最後一尊)他是為妙光菩薩說《法華經》，向大家說，但是對機者是妙光菩薩。所以，妙光菩薩吸收之後來化度八百弟子、八王子等等，妙光也是為大家再繼續說法。因為日月燈明佛「如薪盡火滅」，取滅度了，這期間就是妙光菩薩繼續宣說《法華經》。
所以說，「是妙光菩薩，奉持佛法藏，八十小劫中，廣宣法華經。」
是妙光菩薩
奉持佛法藏
八十小劫中
廣宣《法華經》
《法華經序品第一》
「奉持佛法藏」，這就是智慧，智慧含藏佛的真理。「於八十小劫中」，八十小劫就等於一大劫。過去也解釋過了。完全於長久的時間廣說《法華經》。
時間，「時無長短，地無遠近；法無古今，等同日月」，古今佛同。這是要與大家(說明)，希望我們的〈序品〉結束之後，讓大家更加清楚，到底這〈序品〉中，與後面的經文要如何去接，我們應該要很了解。這麼久的時間，要體會到佛陀的靜坐，彌勒、文殊在對唱的用意。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Dharma Transcends Time and Space (法無古今等同日月)
Date: November. 26. 2013
Time keeps passing by. Every day we hope that every sentence of the Buddha’s teachings will enter our hearts. Earlier, we completed our discussion on the Introductory Chapter of the Lotus Sutra. The entirely of the Buddha’s original teachings is contained in the Lotus Sutra. As the Lotus Dharma-assembly was beginning, many people kept arriving. Once the Buddha sat down, He began to [teach] “the unspoken Lotus Sutra”. The unspoken Lotus Sutra means that He did not verbalize it, but first helped everyone to investigate and understand that His original intent was for them to walk the Bodhisattva-path. The Bodhisattva-path was the Buddha’s original [teaching]. As His conditions for [teaching in] this lifetime were corning to an end, He could no longer wait to expound the true Teachings He originally intended to give. So, the scene at the Lotus Assembly was different.
The Buddha began by expounding the Sutra of Infinite Meanings. Small Vehicle practitioners did not really understand the teachings He was now about to give Chapter by chapter, He recounted them one after another, from Skillful Means to Parables and so on. But He also wanted to help heighten their desire to listen to the Dharma. So, He sat down and began radiating light and manifesting auspicious signs. At this assembly, the Buddha radiated light so people wondered and wanted to find out why He sat there for so long when He should have begun teaching. His appearance now was different from before, so what exactly were the teachings that required this special appearance? Maitreya Bodhisattva then posed these questions to Manjusri Bodhisattva. This was a good arrangement. Consider these two Bodhisattvas. One was Manjusri Bodhisattva, who had already attained Buddhahood in the past. The other Bodhisattva will be a future Buddha. So, past and future Buddhas came together at this assembly. The one who had not yet attained Buddhahood asked the one who had. The two of them had a dialogue to “illustrate and describe,” to bring clarity.
From the start, Manjusri Bodhisattva exercised his wisdom and compassion. With “compassion,” he had sympathy for present and future sentient beings who had duller capabilities and had difficulties eliminating habitual tendencies. So, he recounted the story of the past 20,000 Sun-Moon-Lamp Radiant Buddhas and how “from ancient times to now, all Tathagatas had compassion and sympathy”. All Sun-Moon-Lamp Radiant Buddhas in the past were also kind and “had compassion and sympathy” for the suffering of sentient beings, who are immersed in the sea of desires.This was the case in the past and is still the case in the present.Past Tathagatas exercised their compassion because these sentient beings were immersed [in suffering].In the present, Sakyamuni Buddha felt the same.
So, the Introductory Chapter included a section where Manjusri Bodhisattva and Maitreya Bodhisattva clearly “illustrated and described how, from ancient times to now, all Tathagatas have compassion and sympathy for suffering sentient beings, who are immersed in the sea of desires”.
Where do sentient beings’ sufferings come from?From the sea of desires.“Desire” is greed.Once a greedy thought arises, anger, ignorance, arrogance and doubt follow.Most sentient beings have various temperaments and desires which lead to various actions and behaviors.When we encounter the Buddha’s teachings, if we really understand the word “action,” we will turn it into “cultivation”.Then our minds will have sincerity, integrity, faith and steadfastness.If we tread matters,objects and the Dharma with reverence every day, then our minds will be truly tranquil and calm.
But the “action” of ordinary people is part of the “aggregate of action”.Form, sensation, perception, action, consciousness come form things ordinary people do when they come in contact with external conditions.Most people will then create bad karma.
Behaviors that arise from greed, anger and ignorance are all “actions”.
“There are various temperaments, desires, actions various recollections, delusions, discernments.”“Bound for many kalpas, there is no escape.”There are “various recollections, delusions, and discernments.”
Ordinary people have many complex thoughts.We live in the present, but we keep recalling the past.I have often said, “Thoughts of the past are distractions; thoughts of the future are delusions.”But ordinary people tend not to settle into the present moment.
So, they will have “various recollections, delusions and discernments”.In every second and minute, our minds are wavering, going up and down.This is why we ordinary people suffer and become immersed in the sea of desires and cannot escape.This has been happening for many kalpas; we do not know for how long.“Kalpa” means a very long time.For a very long period of time, we have been bound by various temperaments, desires, actions, “various recollections, delusions, discernments”.We ordinary people are “bound with no escape”.This is [the state of] ordinary people.
As for past and present Buddhas, we have seen that each of the 20,000 Sun-Moon-Lamp Radiant Buddhas, after giving teachings for a lifetime, always expounded the Lotus Sutra in the end.The Dharma-assemblies where They expounded it were the same as Sakyamuni Buddha’s assembly; They all radiated light and manifested auspicious signs.We have all heard Manjusri Bodhisattva clearly describe this.Every Buddha considered that His previous teachings were for sentient beings of varying capacities who had been bound for many kalpas,and could not fully comprehend them.As their lifetimes of giving teachings were coming to an end,They had to carefully consider how to heighten and focus the awareness of those who desired to listen to teachings and inspire them to seek the Dharma.
So, “out of loving-kindness, He quietly contemplated and silently considered that the conditions for transformation were ending. For this one great cause, He freely shared and carried out His original intent. He radiated light and manifested auspicious signs from a state of Samadhi.”
He sat there to quietly contemplate and consider that His conditions for transforming [others] were ending. There was not much time lift. Most of His time had been spent on using skillful means to carefully and patiently guide them. But now the conditions for transformation were coming to and end in this lifetime. If this teaching was not given quickly, He might no longer have the chance. This is why the Buddha sat there to think of a method. Because of these causes and conditions, He kept radiating light and manifesting auspicious signs to bring people together and focus their minds. This is because the Buddha’s conditions for transforming in this world was about to end so He had to quickly and freely express and carry out His original intent.
“He freely shared and carried out His original intent.” “Share” means to release. He had to quickly release His original teachings and express it so He would have no regrets. Thus, He radiated light and manifested auspicious signs which He was in Samadhi. After He quickly contemplated and considered how to focus everyone’s attention, He radiated light and manifested auspicious signs.
Therefore, at the Vulture Peak assembly, Manjusri and Maitreya helped to reveal meanings of ultimate truth. They used stories of past Sun-Moon-Lamp Radiant Buddhas to explain the present. I have said that the 20,000 Sun-Moon-Lamp Radiant Buddhas represented blessings and wisdom. When we listen to the teachings, we may feel this number is [beyond comprehension]. How can we calculate the length of time that must pass for there to be 20,000 Buddhas? What does this actually represent? Let me relate this teaching more to the present. Most likely this number means blessings and wisdom. He is [replete with blessings and wisdom].
When we engage in spiritual practice, we must cultivate infinite blessings and infinite wisdom which are incalculable. So, if we break down the name Sun-Moon-Lamp. “sun” represents wisdom and light, and “moon” represents gentleness and compassion. So, “Sun-Moon” represents wisdom and compassion. Compassion is for benefiting others. Wisdom is for clearly understanding principles. Therefore, we should see that Manjusri Bodhisattva alluded to this to inspire all of us. That is why he talked about 20,000 Sun-Moon-Lamp Radiant Buddhas.
“The 20,000 Sun-Moon-Lamp, Radiant Buddhas represent “blessings and wisdom”. The 800 Disciples represent the Eightfold Noble Path. The Eight Princes represent the Eight Consciousnesses.
In addition, the 800 disciple represent the Eightfold Noble Path. Our spiritual practice is inseparable from the Eightfold Noble Path. The Seven Factors of Bodhi and the Eightfold Noble Path are part of the 37 Practices to Enlightenment. As we engage in spiritual practice, we must constantly keep them in mind and not stray from them. In the Lotus Sutra, these are explained one by one. The “eight princes” represent the Eight Consciousness.
Ordinary people all the Eight Consciousnesses. The First Six Consciousnesses are connect to the Six Sensory Objects. The Secenth conxciousness is the thinking, deliberating and calculating that directs us. The eight consciousnesses is like a storehouse. Everything we do, every thought that stirs and every action we take results in seeds that are stored in the eight consciousness. Because of the law of karma, causes are continuously collected here and then they connect with conditions. We do not know where we will be born next.
When this lifetime ends, will we be reborn in Taiwan? Not necessarily. There are so many countries on Earth. When we depart this life and enter the next, aside from wealthy countries, we may also end up in poor countries. Where exactly will be born? There are also the Three Evil Destinies, hell, hungry ghost and animal. We do not know where in the Six Realms we will end up the [causes] are hidden within the Storehouse Consciousness. Because of the law of karma, we follow the eight consciousness.
The Buddha taught us to eliminate all Eight Consciousnesses and return to the ninth consciousness. The ninth consciousness is Buddha-nature. So, the Buddha’s teachings remain the same; [Sun-Moon-]Lamp-Radiant Buddha taught the Lotus Sutra to Wondrous Light Bodhisattva. Wondrous Light Bodhisattva also widely taught the Lotus Sutra. The last of the 20,000 [Sun-Moon-]Lamp-Radiant Buddhas taught the Lotus Sutra to Wondrous Light. He explained this sutra to everyone intended it for Wondrous Light. So, after Wondrous Light absorbed the teachings, he transformed 800 disciples, including the eight princes, etc. wondrous Light also continued to expound the Dharma to everyone. Sun-Moon-Lamp-Radiant Buddha entered taught Parinirvana “as the flame dies when firewood is consumed.” Afterwards, Wondrous Light Bodhisattva continued to teach the Lotus Sutra.
Thus, “Wondrous Light Bodhisattva upheld the Buddha’s Dharma-treasury. For 80 small kalpas, He widely taught the Lotus Sutra upheld the Buddha’s Dharma-treasury.”
This represents wisdom, which contains the Buddha’s true principles. “For 80 small kalpas.” 80 small kalpas is equal to one great kalpa. As I previously explained, this was a very long time to widely teach the Lotus Sutra, which “[transcends time and space] like the Sun-Moon[-Lamp Radiant Buddhas]. Ancient and present Buddhas are the same. This is an explanation to help conclude the Introductory Chapter, so help conclude the Introductory Chapter, so everyone will more clearly understand how it is connected to the text that follows. We should understand why [it took] a long period of time to comprehend the intention behind the Buddha’s quiet contemplation and the dialogue between Maitreya and Manjusri. Therefore, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「有種種性欲種種行，種種憶想妄念分別，歷劫纏繞無有出期」《法華經序品第一》
⊙「佛慈靜思默慮，化緣將盡，為此一大事因緣，敷暢本懷故，定中發光現瑞。」
⊙二萬日月燈明：意指「福慧」。八百弟子：意指「八正道」。八王子：意指[八識」。
⊙「是妙光菩薩，奉持佛法藏，八十小劫中，廣宣《法華經》。」《法華經序品第一》
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【證嚴上人開示】
時間還是在過，每一天我們都是期待，佛法句句入我們的心。前面我們已經將《法華經》的序品，已經做一段落的結束。整個佛陀的本懷就是在《法華經》，所以在法華會開始，序品做一段落的結束。整個佛陀的本懷就是在《法華經》，所以在法華會開始時，很多人一直來、一直來，佛陀一坐下來時，開始就「離言法華」。
「離言法華」意思就是說，也沒有出聲，但是要讓大家的心能先去探討、了解。其實，所探討了解，佛陀的本意就是行菩薩道，菩薩道的法才是佛陀的本懷。佛陀他這一世的因緣將盡，沒有將他的本懷真實法述說出來也不行了，所以在這法華會的場面就不同。
(剛)開始，佛陀講《無量義經》，小乘之人還未很清楚。現在要將他所要說的法，無論是方便、譬喻等等，就一品一品、前前後後要來述說出來。但是也要讓大家提高追求聽法的心，所以他坐下來，開始就是發光現瑞。
這個場地，佛陀在放光，人人在懷疑，想要追究，佛陀為什麼該說法時，會坐那麼久？現在的形象與過去不同，到底是有什麼法，這麼特殊的形態？經過了彌勒菩薩來請問文殊菩薩，這是一個很好的安排。
看看這二位菩薩，一位是已經過去成佛的文殊菩薩，一位是將來要成佛的菩薩。所以這過去、未來的佛，就在這個場合裡，還未成佛者來請問已成佛者，如此二人在那裡對唱(答)，來「畫繪敘述說」真正分明。
開始，文殊菩薩用他的智慧、慈悲，「悲」就是憐憫現在的眾生與未來的眾生，根機比較鈍劣，習性難除。所以他就以過去的二萬燈明佛來引述，所以「古今如來，悲願愍念」，這是過去日月燈明佛他也是慈悲，「悲願愍念」眾生的苦，沉淪於欲海。過去是如此，現在也是如此。
過去的如來是為這樣的眾生發悲心，愍念眾生的沉淪，現在釋迦佛也是同樣。所以說，這是在〈序品〉，這期間有文殊菩薩、彌勒菩薩來「畫繪敘述說分明，古今如來，悲願愍念」，愍念諸眾生的苦，沉淪於欲海。
法華經序品：
畫繪述說分明
古今如來
悲願愍念
諸眾生苦
沉淪慾海
眾生的苦在何處？就是欲海。這個「欲」就是貪欲，一念貪(心)起，瞋、癡、慢、疑就是這樣連續牽連過來。所以眾生多數都是有種種性欲，種種的性、種種的欲；種種行，種種的行為。
我們接觸了佛法，我們若懂得將這個「行」字，將它轉入「修」，修行，若如此，內心誠、正、信、實，日日對人、對事、對物、對法，我們要虔誠，若如此我們的內心都會很平，非常平靜。
但是凡夫這個「行」，在「行蘊」中。色、受、想、行、識，就是凡夫緣著，外面的境界，採取的行動，所以多數會去造了惡的業——貪、瞋、癡……種種的行為，無不都是在這「行」字。
「有種種性欲種種行，種種憶想妄念分別，歷劫纏繞無有出期」。
法華經序品第一：
有種種性欲種種行
種種憶想妄念分別
歷劫纏繞無有出期
「種種憶想妄念分別」，凡夫很多很複雜的念，人在現在，但是一直回憶過去。常常我都是這麼說：「過去的是雜念，未來的是妄想。」但是我們凡夫偏偏，心無法安住當下，所以就會有「種種憶想妄念分別」。這樣的心分秒中，都是在我們的內心起伏，起起落落，心不定。這就是我們凡夫所以苦，所以會沉淪下去，在欲海中無法出離，這時間已經是歷劫，已經經歷過不知道多久、多久的時間了。
「劫」就是「劫波」，就是長時間，經歷了多少、多久的長時間，光是被種種性欲種種行，種種憶想妄念分別，如此將我們纏住，「纏繞無有出期」，這就是我們凡夫。
但是古今諸佛同樣，你看日月燈明佛經過了二萬位，這二萬的日月燈明佛，他每一位一代時教之後，最後也是要講《法華經》。講《法華經》的道場，與現在釋迦佛的道場是一樣，同樣放光現瑞。
我們都有聽到，文殊菩薩敘述得很清楚。但是，每一尊佛都是一樣，考慮到過去所說的法，眾生的根機還未整齊，那種歷劫纏繞住，還無法透徹出來。一代的時教，時間將盡了，所以要好好考慮如何提高有心要聽法的人，讓他們能夠集中精神，啟動求法的心。
所以「佛慈靜思默慮，化緣將盡，為此ㄧ大事因緣，敷暢本懷故，定中發光現瑞。」
佛慈靜思默慮
化緣將盡
為此一大事因緣
敷暢本懷故
定中發光現瑞
坐在那裡就是靜靜來思考，好好來考慮。考慮無非就是化緣將盡，因為還剩下沒有多久的時間，大部分的時間，用方便巧妙的法，循循善誘，但是一期化度在人間，這個因緣將盡了，到底這個法若不趕緊施放出去，恐怕就沒有機會了。
所以，這就是佛陀坐在那裡，(靜慮)要用何種方法，因為這個因緣，會在那裡一直放光現瑞，就是一直要將大家的心，趕緊讓人人的心集中、聚焦，人人要集中過來。因為佛陀化緣將盡，來人間化度的因緣將要結束了。
所以佛陀將他內心的本懷，必定要趕緊暢演出去。「敷暢本懷」，「敷」就是要施放出去的意思，他的本懷要趕緊施放出去，要心無遺憾，趕緊說出去。所以在定中發光現瑞，這是凝聚了靜思默慮——要如何讓大家的心能夠聚集過來？所以佛陀身放光現瑞。
所以文殊菩薩與彌勒菩薩，是在這靈山會「助顯實相義」，來引古知今，引述過去的日月燈明佛，可以了解我們現在。過去所說的二萬日月燈明佛，應該是福慧的意思。我們若是聽經，感覺那是無法去算數的計量，那麼久、那麼久以前的佛，經過了二萬尊，到底要如何去算呢？這到底是表示什麼呢？我們就把這法拉近於我們現在，應該是含藏著的意思就是福與慧，「福慧兩足尊」。
我們修行必定要修無量福、無量慧。無量的福、無量的慧是無法去算計。所以我們若將日、月，表示智慧、光明，月是表示溫柔、慈悲，所以這「日月」就是智慧與慈悲。智慧、慈悲，慈悲就是造福人群，智慧是明了道理。所以這我們應該將它想成，文殊菩薩是隱含著要啟動我們大家，所以才會說出二萬日月燈明佛。
二萬日月燈明：
意指「福慧」
八百弟子：
意指「八正道」
八王子：
意指「八識」
還有，八百弟子應該就是含義八正道。我們人人修行不能離開八正道。七菩提分、八正道分，這是代表總共「三十七助道品」，這是我們人人修行一定要常常放在我們的心，於修行中不能離開。這在《法華經》會一一解釋出去。
「八王子」應該就是代表八識。人人，凡夫沒有離開八識。前六識緣六塵境，(第)七識是思考，思惟、造作、指使者。(第)八識就像是藏，庫藏般，外面所做的一切，起心動念，所做的行為，結果的種子就是在第八識裡面。
(第)八識就是因緣果報，不斷收納因，就緣著那個緣，無論你要生在哪裡，結束這輩子，是不是又來臺灣(出)生？不一定。天下國家很多，捨此投彼去，除了人類有富裕的國家、有貧窮的國家，到底你要投生何處？不知道。更還有「三塗」──地獄、餓鬼、畜生，這六道中我們不知道會去哪裡。這都是含藏於藏識裡面，我們因緣果報就是緣著第八識在走。
佛陀要教育我們，要我們將八識都去掉，回歸第九識。九識就是佛性。所以佛陀教法古今相同。(日月)燈明佛為妙光菩薩說《法華經》，妙光菩薩也是廣說《法華經》。因為這二萬燈明佛(的最後一尊)他是為妙光菩薩說《法華經》，向大家說，但是對機者是妙光菩薩。所以，妙光菩薩吸收之後來化度八百弟子、八王子等等，妙光也是為大家再繼續說法。因為日月燈明佛「如薪盡火滅」，取滅度了，這期間就是妙光菩薩繼續宣說《法華經》。
所以說，「是妙光菩薩，奉持佛法藏，八十小劫中，廣宣法華經。」
是妙光菩薩
奉持佛法藏
八十小劫中
廣宣《法華經》
《法華經序品第一》
「奉持佛法藏」，這就是智慧，智慧含藏佛的真理。「於八十小劫中」，八十小劫就等於一大劫。過去也解釋過了。完全於長久的時間廣說《法華經》。
時間，「時無長短，地無遠近；法無古今，等同日月」，古今佛同。這是要與大家(說明)，希望我們的〈序品〉結束之後，讓大家更加清楚，到底這〈序品〉中，與後面的經文要如何去接，我們應該要很了解。這麼久的時間，要體會到佛陀的靜坐，彌勒、文殊在對唱的用意。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Dharma Transcends Time and Space (法無古今等同日月)
Date: November. 26. 2013
Time keeps passing by. Every day we hope that every sentence of the Buddha’s teachings will enter our hearts. Earlier, we completed our discussion on the Introductory Chapter of the Lotus Sutra. The entirely of the Buddha’s original teachings is contained in the Lotus Sutra. As the Lotus Dharma-assembly was beginning, many people kept arriving. Once the Buddha sat down, He began to [teach] “the unspoken Lotus Sutra”. The unspoken Lotus Sutra means that He did not verbalize it, but first helped everyone to investigate and understand that His original intent was for them to walk the Bodhisattva-path. The Bodhisattva-path was the Buddha’s original [teaching]. As His conditions for [teaching in] this lifetime were corning to an end, He could no longer wait to expound the true Teachings He originally intended to give. So, the scene at the Lotus Assembly was different.
The Buddha began by expounding the Sutra of Infinite Meanings. Small Vehicle practitioners did not really understand the teachings He was now about to give Chapter by chapter, He recounted them one after another, from Skillful Means to Parables and so on. But He also wanted to help heighten their desire to listen to the Dharma. So, He sat down and began radiating light and manifesting auspicious signs. At this assembly, the Buddha radiated light so people wondered and wanted to find out why He sat there for so long when He should have begun teaching. His appearance now was different from before, so what exactly were the teachings that required this special appearance? Maitreya Bodhisattva then posed these questions to Manjusri Bodhisattva. This was a good arrangement. Consider these two Bodhisattvas. One was Manjusri Bodhisattva, who had already attained Buddhahood in the past. The other Bodhisattva will be a future Buddha. So, past and future Buddhas came together at this assembly. The one who had not yet attained Buddhahood asked the one who had. The two of them had a dialogue to “illustrate and describe,” to bring clarity.
From the start, Manjusri Bodhisattva exercised his wisdom and compassion. With “compassion,” he had sympathy for present and future sentient beings who had duller capabilities and had difficulties eliminating habitual tendencies. So, he recounted the story of the past 20,000 Sun-Moon-Lamp Radiant Buddhas and how “from ancient times to now, all Tathagatas had compassion and sympathy”. All Sun-Moon-Lamp Radiant Buddhas in the past were also kind and “had compassion and sympathy” for the suffering of sentient beings, who are immersed in the sea of desires.This was the case in the past and is still the case in the present.Past Tathagatas exercised their compassion because these sentient beings were immersed [in suffering].In the present, Sakyamuni Buddha felt the same.
So, the Introductory Chapter included a section where Manjusri Bodhisattva and Maitreya Bodhisattva clearly “illustrated and described how, from ancient times to now, all Tathagatas have compassion and sympathy for suffering sentient beings, who are immersed in the sea of desires”.
Where do sentient beings’ sufferings come from?From the sea of desires.“Desire” is greed.Once a greedy thought arises, anger, ignorance, arrogance and doubt follow.Most sentient beings have various temperaments and desires which lead to various actions and behaviors.When we encounter the Buddha’s teachings, if we really understand the word “action,” we will turn it into “cultivation”.Then our minds will have sincerity, integrity, faith and steadfastness.If we tread matters,objects and the Dharma with reverence every day, then our minds will be truly tranquil and calm.
But the “action” of ordinary people is part of the “aggregate of action”.Form, sensation, perception, action, consciousness come form things ordinary people do when they come in contact with external conditions.Most people will then create bad karma.
Behaviors that arise from greed, anger and ignorance are all “actions”.
“There are various temperaments, desires, actions various recollections, delusions, discernments.”“Bound for many kalpas, there is no escape.”There are “various recollections, delusions, and discernments.”
Ordinary people have many complex thoughts.We live in the present, but we keep recalling the past.I have often said, “Thoughts of the past are distractions; thoughts of the future are delusions.”But ordinary people tend not to settle into the present moment.
So, they will have “various recollections, delusions and discernments”.In every second and minute, our minds are wavering, going up and down.This is why we ordinary people suffer and become immersed in the sea of desires and cannot escape.This has been happening for many kalpas; we do not know for how long.“Kalpa” means a very long time.For a very long period of time, we have been bound by various temperaments, desires, actions, “various recollections, delusions, discernments”.We ordinary people are “bound with no escape”.This is [the state of] ordinary people.
As for past and present Buddhas, we have seen that each of the 20,000 Sun-Moon-Lamp Radiant Buddhas, after giving teachings for a lifetime, always expounded the Lotus Sutra in the end.The Dharma-assemblies where They expounded it were the same as Sakyamuni Buddha’s assembly; They all radiated light and manifested auspicious signs.We have all heard Manjusri Bodhisattva clearly describe this.Every Buddha considered that His previous teachings were for sentient beings of varying capacities who had been bound for many kalpas,and could not fully comprehend them.As their lifetimes of giving teachings were coming to an end,They had to carefully consider how to heighten and focus the awareness of those who desired to listen to teachings and inspire them to seek the Dharma.
So, “out of loving-kindness, He quietly contemplated and silently considered that the conditions for transformation were ending. For this one great cause, He freely shared and carried out His original intent. He radiated light and manifested auspicious signs from a state of Samadhi.”
He sat there to quietly contemplate and consider that His conditions for transforming [others] were ending. There was not much time lift. Most of His time had been spent on using skillful means to carefully and patiently guide them. But now the conditions for transformation were coming to and end in this lifetime. If this teaching was not given quickly, He might no longer have the chance. This is why the Buddha sat there to think of a method. Because of these causes and conditions, He kept radiating light and manifesting auspicious signs to bring people together and focus their minds. This is because the Buddha’s conditions for transforming in this world was about to end so He had to quickly and freely express and carry out His original intent.
“He freely shared and carried out His original intent.” “Share” means to release. He had to quickly release His original teachings and express it so He would have no regrets. Thus, He radiated light and manifested auspicious signs which He was in Samadhi. After He quickly contemplated and considered how to focus everyone’s attention, He radiated light and manifested auspicious signs.
Therefore, at the Vulture Peak assembly, Manjusri and Maitreya helped to reveal meanings of ultimate truth. They used stories of past Sun-Moon-Lamp Radiant Buddhas to explain the present. I have said that the 20,000 Sun-Moon-Lamp Radiant Buddhas represented blessings and wisdom. When we listen to the teachings, we may feel this number is [beyond comprehension]. How can we calculate the length of time that must pass for there to be 20,000 Buddhas? What does this actually represent? Let me relate this teaching more to the present. Most likely this number means blessings and wisdom. He is [replete with blessings and wisdom].
When we engage in spiritual practice, we must cultivate infinite blessings and infinite wisdom which are incalculable. So, if we break down the name Sun-Moon-Lamp. “sun” represents wisdom and light, and “moon” represents gentleness and compassion. So, “Sun-Moon” represents wisdom and compassion. Compassion is for benefiting others. Wisdom is for clearly understanding principles. Therefore, we should see that Manjusri Bodhisattva alluded to this to inspire all of us. That is why he talked about 20,000 Sun-Moon-Lamp Radiant Buddhas.
“The 20,000 Sun-Moon-Lamp, Radiant Buddhas represent “blessings and wisdom”. The 800 Disciples represent the Eightfold Noble Path. The Eight Princes represent the Eight Consciousnesses.
In addition, the 800 disciple represent the Eightfold Noble Path. Our spiritual practice is inseparable from the Eightfold Noble Path. The Seven Factors of Bodhi and the Eightfold Noble Path are part of the 37 Practices to Enlightenment. As we engage in spiritual practice, we must constantly keep them in mind and not stray from them. In the Lotus Sutra, these are explained one by one. The “eight princes” represent the Eight Consciousness.
Ordinary people all the Eight Consciousnesses. The First Six Consciousnesses are connect to the Six Sensory Objects. The Secenth conxciousness is the thinking, deliberating and calculating that directs us. The eight consciousnesses is like a storehouse. Everything we do, every thought that stirs and every action we take results in seeds that are stored in the eight consciousness. Because of the law of karma, causes are continuously collected here and then they connect with conditions. We do not know where we will be born next.
When this lifetime ends, will we be reborn in Taiwan? Not necessarily. There are so many countries on Earth. When we depart this life and enter the next, aside from wealthy countries, we may also end up in poor countries. Where exactly will be born? There are also the Three Evil Destinies, hell, hungry ghost and animal. We do not know where in the Six Realms we will end up the [causes] are hidden within the Storehouse Consciousness. Because of the law of karma, we follow the eight consciousness.
The Buddha taught us to eliminate all Eight Consciousnesses and return to the ninth consciousness. The ninth consciousness is Buddha-nature. So, the Buddha’s teachings remain the same; [Sun-Moon-]Lamp-Radiant Buddha taught the Lotus Sutra to Wondrous Light Bodhisattva. Wondrous Light Bodhisattva also widely taught the Lotus Sutra. The last of the 20,000 [Sun-Moon-]Lamp-Radiant Buddhas taught the Lotus Sutra to Wondrous Light. He explained this sutra to everyone intended it for Wondrous Light. So, after Wondrous Light absorbed the teachings, he transformed 800 disciples, including the eight princes, etc. wondrous Light also continued to expound the Dharma to everyone. Sun-Moon-Lamp-Radiant Buddha entered taught Parinirvana “as the flame dies when firewood is consumed.” Afterwards, Wondrous Light Bodhisattva continued to teach the Lotus Sutra.
Thus, “Wondrous Light Bodhisattva upheld the Buddha’s Dharma-treasury. For 80 small kalpas, He widely taught the Lotus Sutra upheld the Buddha’s Dharma-treasury.”
This represents wisdom, which contains the Buddha’s true principles. “For 80 small kalpas.” 80 small kalpas is equal to one great kalpa. As I previously explained, this was a very long time to widely teach the Lotus Sutra, which “[transcends time and space] like the Sun-Moon[-Lamp Radiant Buddhas]. Ancient and present Buddhas are the same. This is an explanation to help conclude the Introductory Chapter, so help conclude the Introductory Chapter, so everyone will more clearly understand how it is connected to the text that follows. We should understand why [it took] a long period of time to comprehend the intention behind the Buddha’s quiet contemplation and the dialogue between Maitreya and Manjusri. Therefore, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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