⊙每部經分三部分：〈序分〉、〈正宗分〉、〈流通分〉。
〈序分〉：述經之綱要。
〈正宗分〉：經典的正文。
〈流通分〉：鼓勵修行者學習與流傳。
⊙〈序品〉中已宛轉委曲，顯示將說妙法之意，故應繼說本經之宗。
⊙《妙法蓮華經》即諸佛之本懷，如一乘大法是成佛唯一之教也。
************************************************************
【證嚴上人開示】
「一日之計在於晨」，一天的開始，從晨曦、旭光東昇，一直到飛秒、極秒、微秒。總是每一天日夜不停，時間都是這樣不斷飛逝，朝暮瞬間，無不都是這樣在交替。
前面的微秒這樣交替、交替，一直前後、前後不斷累累積積，真的是很「微秒」，也是在「微妙」中交替，這就是循環，無始無終。
到底是什麼時候，讓時間這麼微細、微妙，這樣累累疊疊，不斷交替過去？其實我們都無法去理解。也就是時時都要告訴大家，我們要「把握當下，恆持剎那」。
當你一念心起，好念，我們要及時把握；把握了這個好念，心不動，就這樣為我們生命中的方向，勇往直前。就是在那一念剎那的時間，好好把握，那就是我們的永恆了。心念、行為，我們要不斷好好把握住。
人生，是實是虛呢？到底都是在時間中，在不知覺中這樣流逝，虛實都是在我們的生活中這樣過。但是人人這一念，造就的煩惱，起心動念、煩惱的累積卻是很真。所以，有了煩惱累積，造成了業、業累，那就是很真。
佛陀來人間，就是要讓我們能瞭解，我們的起心動念，所造就的「業累」，我們要如何來解開這個業，所累積的因緣果報。從時間、空間，一直到人與人之間，纏綿不休，這是我們凡夫，在懵懂中不斷累積，卻是無法清楚理解。佛陀來人間，就是為了要讓我們理解。
要理解，談何容易啊！佛陀要讓我們瞭解真實法，但是我們無從理解，無法去理解佛陀從內心所說的話。佛陀用種種方法，我們還無法體會，所以就要將真實法成為方便法。
所以，真實法和方便法，到底是什麼呢？佛陀已經用四十多年的時間說法，用善巧方便，無不都是要讓我們能體悟。但是要體悟，實在還是有距離。這個距離到底是差多遠？
現在科學發達，天文學裡面就說，其實我們現在地球所看到的陽光，已經是在太陽(發)射出來的時間，經過了八分鐘，我們才看到那一道光出來。它發射出來的，是光速，用光速來算，那是距離很長。可見我們在地球上生活，和我們息息相關的太陽，就有這麼長的距離。它的光、我們的光，我們所接觸到的光，是八分鐘前的光。
可見，這個光、現在的這個光，和八分鐘前的那個光，到底一樣不一樣呢？是一道相同的(光)，不過感覺上很虛，不是即時，是差八分(鐘)。所以這到底是實，還是虛呢？所以，「如是時空似實而虛」。光，太陽光是真實的光，不過是離我們是八分鐘前的事情了，我們的感覺是在現在，即時、現在，不過距離是這樣的差別。
時間就是這樣，所以似實而虛，但「而實虛中」確是真空之妙有，這真的是真空之妙有。在我們說來，那是八分鐘前的事情，你怎麼說現在？不是啦，八分鐘前啊！
不過我現在才看到！
「八分鐘」，我已經說了那麼多分鐘了。光、光速是不斷重疊、輪替，不斷重疊、累積，這種(真)實的光，就是距離那麼久才會到達，我們所感受的，我們所感受的還是不斷輪替，一直過去。
在世間，我們真的是妙有，真空之妙有，這種的真空妙有，非宇宙大覺者莫能知。佛陀的大覺，他能覺悟後，宇宙間的真理。所以，宇宙大覺者，真的我們要從心虔誠、敬恭，真的要尊敬、要恭敬，這種大覺的智慧。
其實佛陀告訴我們了，這種的覺(性)是人人本具。我們都是脫離了，我們本具的大覺，要去追求外境，要一一證實後，我們才稱作覺悟。但是，虛空無邊際，時間、空間無邊無際，所以我們要如何去追呢？生命有限，時間短暫，唯有我們要趕緊向內找，找我們這一念與佛同等的本覺。所以，這種法離我們不遠，卻是放出去之後，要追逐那就是很長了。
不過，說過了，就是「一念無明生三細」。三細，非常極細、極微，這種煩惱，這種微細的煩惱不斷累積、累積，累積到業——造業累累，所以一直無明覆蓋著。
所以，人生說來也是很虛，我們因為不斷妄念起，所以不斷不斷遮蓋住。其實，每一天我們都是在如實而虛，但是在虛中卻是真實。這要能瞭解很難，所以，要讓我們更加瞭解，所以我們在真實法與方便法中，我們要用心來找。
佛陀將要講《法華經》，為了要讓人人啟發、追求真實道這個念，所以他才要放光現瑞。經過了彌勒、文殊的對答，引起了過去的古佛教化，一直比喻到現在釋迦佛，在娑婆世界開始要顯真實法。這個場合我們已經清楚了，那是叫做〈序品〉，也叫做〈序分〉。就是開始，這叫做〈經頭序〉，開始要講經，引起了那個因緣，叫做緣起，也是經的〈序分〉。
每部經分三部分
〈序分〉
〈正宗分〉
〈流通分〉
〈序分〉
述經之綱要
〈正宗分〉
經典的正文
〈流通分〉
鼓勵修行者
學習與流傳
〈正宗分〉現在才要開始。前面講那麼久，只是一個〈經頭序〉——經開頭的序，〈序分〉而已。真的要入經文，就是現在才要開始，叫做〈正宗分〉，總共有十九品。在這十九品中，就〈方便品〉是為開始，所以是〈正宗分〉的首品。
經，它有〈序分〉，又有〈正宗分〉，還有〈流通分〉，後面要如何來流通。所以，《法華經》總共有二十八品，過去已經說了〈序品〉，接下來的〈正宗分〉是十九品，這總共也才二十(品)，後面還有另外的八品，是要如何去流通。所以現在才要開始，在〈正宗分〉。
〈序品〉中顯示將要說妙法的意思。這兩天來一直要告訴大家，在〈序品〉中，就是這樣很委曲、很委婉，要跟大家如何讓心要能凝聚，引起人人的注意。
可見佛陀的時代，法已經說了四十二年了，才開始要暢演本懷，還要安排這麼多，這樣宛轉委曲，這樣來顯示，才能引起人人的重視與注意。何況我們現在的人，到底要說多久、說多少，才能引起大家的重視與注意呢？
除了重視、注意，要如何讓這個法能入心來？甚至身體能力行這個法？看來還是很遠。像太陽光要來到地球，就要有八分鐘的距離，何況我們要瞭解真實法，道理要入心，距離不知道有多長？實在是很難預測。
所以，我們現在才要開始講《法華經》的意思，佛陀的本懷，就是經過了這麼委婉才有辦法能顯示。所以，「故(應)繼說本經之宗」。〈序品〉那麼委婉，委婉、宛轉，這麼宛轉，這樣彎來繞去，才能將人的心好好調整一個聚焦。
序品中
已宛轉委曲
顯示將說妙法之意
故應繼說本經之宗
總而言之，我們的智慧實在是很薄弱，我們現在的人說敏睿、敏睿，還是很差、很鈍，沒有多敏睿，我們的知識還是很混沌，就是光散掉了，這就是我們凡夫。
我們現在要將智慧集中起來，觀念要集中，才有辦法瞭解佛的教法。所以《妙法蓮華經》就是佛的本懷，如一乘大法是成佛唯一的教法。佛陀現在要說的是一乘大法，是要成佛唯一的方法。
就像搭車，從這裡要到那裡，看你要搭什麼車？或者是要搭飛機，或者是噴射機，更快的。這就是大乘教法。有知識的人就是頓悟，忽然間、一念間他就能頓悟，若是鈍根機的人，就是漸漸地來。
這就是我們《法華經》，一乘大法，要如何讓我們能趕緊開啟、理解，《法華經》就是專門在講(解)這一乘的道理。所以請大家用心，心要凝聚在一起，才有辦法體悟佛陀所說法。
妙法蓮華經
即諸佛之本懷
如一乘大法
是成佛唯一之教也
我們想，大覺者體悟宇宙的真理，一念動三千，飯食間就能遍歷十萬億佛國，可見這宇宙是多麼遼闊，非覺者不可知。所以二千多年前的釋迦佛，現在的科學，慢慢一直在證實。所以請我們大家要縮小自己，不要太自我，自我太大了，我們的智慧光芒就愈散愈失，就是散失掉，一定要凝照起來。所以請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: True and Skillful, Empty and Wondrous (善巧方便真空妙有)
Date: November. 29. 2013
“The key to the whole day is the morning”. Each day begins at dawn as the sun rises in the east, as mill-, femto- and micro-seconds [pass]. Basically, day and night, time flies by without pausing. Day and night are constantly changing places in an instant. The last micro-second becomes the next one, and they endlessly add up. These micro-seconds are very short, and the [passage of time] is subtle and wondrous. This is a cycle without a beginning or an end.
From what time have these subtle and fine [increments of] time been accumulating and continuously passing by? In fact, none of us can understand this. So, I tell you all that we must seize the present moment and sustain the moment forever. When a good thought arises, we must hold on to it right away. By holding on to it with an unwavering mind and setting it as our direction in life, we can move forward without any reservations. So, if we seize that moment in time, for us it will be everlasting.
In our every thought and action, we must adhere to it. Is life real or illusory? Basically, life passes by over time while we are unaware. Illusory or real, our life keeps passing by. But in our minds, when thoughts stir and give rise to afflictions, the accumulation of these afflictions is very real. Because of this accumulation of afflictions, we create karma. This accumulation of karma is very real to us. The Buddha came to this world to help us understand how the accumulation of karma is created when our minds stir and give rise to thoughts, and how we can resolve this karma, the karmic retributions we have accumulated. Throughout time and space and in interpersonal relationships, this continues endlessly. We ordinary people are confused, so we continuously accumulate karma and have no clarity. The Buddha came to this world to help us understand [these principles]. To achieve understanding is not easy. He wants to help us understand True Dharma. But we do not know where to begin and are unable to comprehend the words He spoke from His heart. The Buddha uses various methods, but we still cannot comprehend it, so He turned True Dharma into skillful means.So He turned True Dharma into skillful means.
Just what are True Dharma and skillful means?The Buddha already spent over 40 years giving teachings with clever and skillful means, solely to help us achieve understanding.But we still have a long way to go.How much farther do we need to go?
These days, science and technology are advanced.In astronomy, it is known that the sunlight we observe on Earth right now actually left the Sun some time earlier.Eight minutes pass before we see that ray of light.This radiated light travels at light speed.
When we calculate the distance with light speed, we see that the Sun is very far.
Clearly, we who live here on Earth depend on the Sun for our survival, yet we are so far away from it.
We receive its light, and the light we receive is light it emitted eight minutes ago.So as far as we can tell, if this light now the same as the light from eight minutes ago?It is the same ray of light, but it feels illusory because it arrives eight minutes later, not instantaneously.
So is this actually real or illusory?Therefore, “Such are time and space; they seem real but are illusory”.Light from the Sun is real light, but it is something that happened eight minutes ago.However our perception is that it is happening in this instant, right now.Distance creates this difference in time.Therefore, it seems real but is illusory.
But “in the real and illusory, indeed there is wondrous existence in true emptiness”.
There really is wondrous existence in true emptiness.
Some say, “That happened eight minutes ago, why do you say it is happening now?”
“Well, it happened eight minutes ago, but I am just seeing it now”.Sunlight travels here in eight in eight minutes, and I have already been speaking for so long.Meanwhile, the emitted light keeps coming in succession, overlapping.It feels so real to us, even though it has to travel so far to reach us before we can feel it.So, what we feel is ever-changing and constantly passing by.
In this world, there is wondrous existence in true emptiness.This true emptiness and wondrous existence cannot be understood except by the Great Enlightened One.
The Buddha had a great awakening and realized the true principles of the universe.
Therefore, we must truly revere and respect the Great Enlightened One of the universe.We must respect and admire His enlightened wisdom.
Indeed, the Buddha has told us that this awakened nature is intrinsic to us all.We have all left it behind, but we can seek external phenomena to meticulously validate [all these principles].Then we call this awakening.But the endless void is boundless.
Time and space are boundless and endless.How do we carry out our pursuit?Life is limited and time is short, so we just need to quickly search within ourselves to find our intrinsic awakened nature, which is the same as the Buddha’s.
Therefore, the Dharma is not far from us. But once we have let go of that nature, we will have to chase after it for a very long time. As I have said, “an ignorant thought creates the Three Subtleties.” The Three Subtleties are very minute, tiny. These afflictions are very small and subtle; they continuously accumulate as we create much karma. Thus, we are constantly covered by ignorance.
Therefore, life can be very illusory because delusions continuously arise and continuously cover [our pure nature]. Indeed, every day we live in a state that seems real but is illusory. But within the illusory, there is something real. To understand this is very difficult.Therefore, to understand this better, we need to make an effort to study both True Dharma and skillful means.
The Buddha expounded the Lotus Sutra to inspire in everyone the desire to seek the True Path. This is why He radiated light and manifested auspicious signs. Through Maitreya and Manjusri’s dialog, the teachings of ancient Buddhas were used as a comparison to how Sakyamuni Buddha was now about to reveal the True Dharma in the Saha World. We already clearly understand the setting. It was set forth in the introductory Chapter, or the Preface. The opening section is the Sutra’s Preface. At the beginning of the teachings, the causes and conditions for it are mentioned as the origins, or the Preface.
Every sutra is divided into three parts: “Preface, Main Teachings, Transmission.”
“Preface: The Preface gives the outline of the sutra.”
“Main Teachings: The Main Teachings are the main text of the sutra.”
“Transmission: Transmission encourages spiritual practitioners to lean and pass it on.”
We are just now getting into the Main Teachings. I have spent a long time just on the Sutra Preface, on its opening. I am just now beginning to really delve into the sutra. This part is called Main Teachings and has a total of 19 chapters. These 19 chapters being with the Chapter on Skillful Means. So, this is the first chapter in the Main Teaching.
As sutra is divided into the Preface, Main Teachings and Transmission. The last part is about spreading it. The Lotus Sutra has a total of 28 chapters. We have already covered the Introductory Chapter. Then in Main Teachings, there are 19 chapters. This only adds up to 20 chapters. In the end, there are another 8 chapters about how to transmit these teachings. So, now I am just starting to discuss the Main Teachings section.
The Introductory Chapter reveals why they wondrous Dharma is being taught. In these past two days I have been telling you all that the Introductory Chapter is truly very meandering and tactful. It helps us bring everyone’s minds together; it attracts our attention. We can clearly see that in the Buddha’s time, He had already been teaching for 42 years before finally starting to freely carry out His original intent. And He still had to reveal it in such a tactful and meandering way for people to value and pay attention to it. This is to say nothing of people these days; how long must we talk and how much must we say for them to find it important and pay attention? Besides valuing and paying attention to it, how do we let these teachings enter our minds, or even put them into practice? That still seems very far off.
It already takes eight minutes for sunlight to reach the Earth, who knows how long it will take for us to understand the True Dharma and for the principles to penetrate our hearts. This is truly very hard to predict. Therefore, we are only now beginning to discuss meanings [contained in] the Lotus Dharma. The original teachings of the Buddha can only be revealed through such roundabout ways. So, “Subsequently comes the core of this sutra.” The Preface is very tactful and indirect. It winds and turns in this way to adjust and focus people’s minds.
“The Introductory Chapter is very tactful and indirect. It revealed the intention for giving the wondrous teachings. Subsequently comes the core of this sutra.”
In summary, the fact is, our wisdom is very weak. We say people today have sharp capabilities, but they are actually very poor, very dull. They are not that sharp. Our knowledge is still unclear, .like light that has been dispersed. This is what we ordinary people are like. Now we must focus our wisdom and thoughts, so we can understand the Buddha’s teachings.
So, the Wondrous Dharma Lotus Flower Sutra is the Buddha’s original [teaching], just as the One Vehicle Dharma is the only way to attaining Buddhahood. The Buddha was now teaching the only way to attain Buddhahood. Similarly, to go from point A to point B, will you take some kind of car? Or, take a plane? Or, take a jet, which is even faster? The last is like Great Vehicle teachings.
A knowledgeable person is instantly awakened. Suddenly, in an instant, he can awaken. For a person with dull capabilities, this happens gradually. And the Lotus Sutra is the great Dharma of the One Vehicle that can help us quickly develop inspiration and understating. The Lotus Sutra is focused on explaining the principle of the One Vehicle. Please pay attention and focus your minds, so you can comprehend the Buddha’s teachings.
“The Wondrous Dharma Lotus Flower Sutra is the original [teaching] of all Buddhas, just as the Dharma of the One Vehicle is the only teaching to attain Buddhahood.”
Let us think, the Great Enlightened One realized the truths in the universe. With one though, He traveled across 3000 worlds. In the time it takes to eat a meal, He traveled through 10 trillion Buddha-lands. Clearly, the universe is very expansive. The unenlightened could not recognize this. [The teachings of] Sakyamuni Buddha from over 2000 years ago are now gradually being verified by science. So, let us humble ourselves and avoid being too self-absorbed or too conceited. Otherwise, the light of our wisdom will be dispersed and lost. We must focus it. So everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
〈序分〉：述經之綱要。
〈正宗分〉：經典的正文。
〈流通分〉：鼓勵修行者學習與流傳。
⊙〈序品〉中已宛轉委曲，顯示將說妙法之意，故應繼說本經之宗。
⊙《妙法蓮華經》即諸佛之本懷，如一乘大法是成佛唯一之教也。
************************************************************
【證嚴上人開示】
「一日之計在於晨」，一天的開始，從晨曦、旭光東昇，一直到飛秒、極秒、微秒。總是每一天日夜不停，時間都是這樣不斷飛逝，朝暮瞬間，無不都是這樣在交替。
前面的微秒這樣交替、交替，一直前後、前後不斷累累積積，真的是很「微秒」，也是在「微妙」中交替，這就是循環，無始無終。
到底是什麼時候，讓時間這麼微細、微妙，這樣累累疊疊，不斷交替過去？其實我們都無法去理解。也就是時時都要告訴大家，我們要「把握當下，恆持剎那」。
當你一念心起，好念，我們要及時把握；把握了這個好念，心不動，就這樣為我們生命中的方向，勇往直前。就是在那一念剎那的時間，好好把握，那就是我們的永恆了。心念、行為，我們要不斷好好把握住。
人生，是實是虛呢？到底都是在時間中，在不知覺中這樣流逝，虛實都是在我們的生活中這樣過。但是人人這一念，造就的煩惱，起心動念、煩惱的累積卻是很真。所以，有了煩惱累積，造成了業、業累，那就是很真。
佛陀來人間，就是要讓我們能瞭解，我們的起心動念，所造就的「業累」，我們要如何來解開這個業，所累積的因緣果報。從時間、空間，一直到人與人之間，纏綿不休，這是我們凡夫，在懵懂中不斷累積，卻是無法清楚理解。佛陀來人間，就是為了要讓我們理解。
要理解，談何容易啊！佛陀要讓我們瞭解真實法，但是我們無從理解，無法去理解佛陀從內心所說的話。佛陀用種種方法，我們還無法體會，所以就要將真實法成為方便法。
所以，真實法和方便法，到底是什麼呢？佛陀已經用四十多年的時間說法，用善巧方便，無不都是要讓我們能體悟。但是要體悟，實在還是有距離。這個距離到底是差多遠？
現在科學發達，天文學裡面就說，其實我們現在地球所看到的陽光，已經是在太陽(發)射出來的時間，經過了八分鐘，我們才看到那一道光出來。它發射出來的，是光速，用光速來算，那是距離很長。可見我們在地球上生活，和我們息息相關的太陽，就有這麼長的距離。它的光、我們的光，我們所接觸到的光，是八分鐘前的光。
可見，這個光、現在的這個光，和八分鐘前的那個光，到底一樣不一樣呢？是一道相同的(光)，不過感覺上很虛，不是即時，是差八分(鐘)。所以這到底是實，還是虛呢？所以，「如是時空似實而虛」。光，太陽光是真實的光，不過是離我們是八分鐘前的事情了，我們的感覺是在現在，即時、現在，不過距離是這樣的差別。
時間就是這樣，所以似實而虛，但「而實虛中」確是真空之妙有，這真的是真空之妙有。在我們說來，那是八分鐘前的事情，你怎麼說現在？不是啦，八分鐘前啊！
不過我現在才看到！
「八分鐘」，我已經說了那麼多分鐘了。光、光速是不斷重疊、輪替，不斷重疊、累積，這種(真)實的光，就是距離那麼久才會到達，我們所感受的，我們所感受的還是不斷輪替，一直過去。
在世間，我們真的是妙有，真空之妙有，這種的真空妙有，非宇宙大覺者莫能知。佛陀的大覺，他能覺悟後，宇宙間的真理。所以，宇宙大覺者，真的我們要從心虔誠、敬恭，真的要尊敬、要恭敬，這種大覺的智慧。
其實佛陀告訴我們了，這種的覺(性)是人人本具。我們都是脫離了，我們本具的大覺，要去追求外境，要一一證實後，我們才稱作覺悟。但是，虛空無邊際，時間、空間無邊無際，所以我們要如何去追呢？生命有限，時間短暫，唯有我們要趕緊向內找，找我們這一念與佛同等的本覺。所以，這種法離我們不遠，卻是放出去之後，要追逐那就是很長了。
不過，說過了，就是「一念無明生三細」。三細，非常極細、極微，這種煩惱，這種微細的煩惱不斷累積、累積，累積到業——造業累累，所以一直無明覆蓋著。
所以，人生說來也是很虛，我們因為不斷妄念起，所以不斷不斷遮蓋住。其實，每一天我們都是在如實而虛，但是在虛中卻是真實。這要能瞭解很難，所以，要讓我們更加瞭解，所以我們在真實法與方便法中，我們要用心來找。
佛陀將要講《法華經》，為了要讓人人啟發、追求真實道這個念，所以他才要放光現瑞。經過了彌勒、文殊的對答，引起了過去的古佛教化，一直比喻到現在釋迦佛，在娑婆世界開始要顯真實法。這個場合我們已經清楚了，那是叫做〈序品〉，也叫做〈序分〉。就是開始，這叫做〈經頭序〉，開始要講經，引起了那個因緣，叫做緣起，也是經的〈序分〉。
每部經分三部分
〈序分〉
〈正宗分〉
〈流通分〉
〈序分〉
述經之綱要
〈正宗分〉
經典的正文
〈流通分〉
鼓勵修行者
學習與流傳
〈正宗分〉現在才要開始。前面講那麼久，只是一個〈經頭序〉——經開頭的序，〈序分〉而已。真的要入經文，就是現在才要開始，叫做〈正宗分〉，總共有十九品。在這十九品中，就〈方便品〉是為開始，所以是〈正宗分〉的首品。
經，它有〈序分〉，又有〈正宗分〉，還有〈流通分〉，後面要如何來流通。所以，《法華經》總共有二十八品，過去已經說了〈序品〉，接下來的〈正宗分〉是十九品，這總共也才二十(品)，後面還有另外的八品，是要如何去流通。所以現在才要開始，在〈正宗分〉。
〈序品〉中顯示將要說妙法的意思。這兩天來一直要告訴大家，在〈序品〉中，就是這樣很委曲、很委婉，要跟大家如何讓心要能凝聚，引起人人的注意。
可見佛陀的時代，法已經說了四十二年了，才開始要暢演本懷，還要安排這麼多，這樣宛轉委曲，這樣來顯示，才能引起人人的重視與注意。何況我們現在的人，到底要說多久、說多少，才能引起大家的重視與注意呢？
除了重視、注意，要如何讓這個法能入心來？甚至身體能力行這個法？看來還是很遠。像太陽光要來到地球，就要有八分鐘的距離，何況我們要瞭解真實法，道理要入心，距離不知道有多長？實在是很難預測。
所以，我們現在才要開始講《法華經》的意思，佛陀的本懷，就是經過了這麼委婉才有辦法能顯示。所以，「故(應)繼說本經之宗」。〈序品〉那麼委婉，委婉、宛轉，這麼宛轉，這樣彎來繞去，才能將人的心好好調整一個聚焦。
序品中
已宛轉委曲
顯示將說妙法之意
故應繼說本經之宗
總而言之，我們的智慧實在是很薄弱，我們現在的人說敏睿、敏睿，還是很差、很鈍，沒有多敏睿，我們的知識還是很混沌，就是光散掉了，這就是我們凡夫。
我們現在要將智慧集中起來，觀念要集中，才有辦法瞭解佛的教法。所以《妙法蓮華經》就是佛的本懷，如一乘大法是成佛唯一的教法。佛陀現在要說的是一乘大法，是要成佛唯一的方法。
就像搭車，從這裡要到那裡，看你要搭什麼車？或者是要搭飛機，或者是噴射機，更快的。這就是大乘教法。有知識的人就是頓悟，忽然間、一念間他就能頓悟，若是鈍根機的人，就是漸漸地來。
這就是我們《法華經》，一乘大法，要如何讓我們能趕緊開啟、理解，《法華經》就是專門在講(解)這一乘的道理。所以請大家用心，心要凝聚在一起，才有辦法體悟佛陀所說法。
妙法蓮華經
即諸佛之本懷
如一乘大法
是成佛唯一之教也
我們想，大覺者體悟宇宙的真理，一念動三千，飯食間就能遍歷十萬億佛國，可見這宇宙是多麼遼闊，非覺者不可知。所以二千多年前的釋迦佛，現在的科學，慢慢一直在證實。所以請我們大家要縮小自己，不要太自我，自我太大了，我們的智慧光芒就愈散愈失，就是散失掉，一定要凝照起來。所以請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: True and Skillful, Empty and Wondrous (善巧方便真空妙有)
Date: November. 29. 2013
“The key to the whole day is the morning”. Each day begins at dawn as the sun rises in the east, as mill-, femto- and micro-seconds [pass]. Basically, day and night, time flies by without pausing. Day and night are constantly changing places in an instant. The last micro-second becomes the next one, and they endlessly add up. These micro-seconds are very short, and the [passage of time] is subtle and wondrous. This is a cycle without a beginning or an end.
From what time have these subtle and fine [increments of] time been accumulating and continuously passing by? In fact, none of us can understand this. So, I tell you all that we must seize the present moment and sustain the moment forever. When a good thought arises, we must hold on to it right away. By holding on to it with an unwavering mind and setting it as our direction in life, we can move forward without any reservations. So, if we seize that moment in time, for us it will be everlasting.
In our every thought and action, we must adhere to it. Is life real or illusory? Basically, life passes by over time while we are unaware. Illusory or real, our life keeps passing by. But in our minds, when thoughts stir and give rise to afflictions, the accumulation of these afflictions is very real. Because of this accumulation of afflictions, we create karma. This accumulation of karma is very real to us. The Buddha came to this world to help us understand how the accumulation of karma is created when our minds stir and give rise to thoughts, and how we can resolve this karma, the karmic retributions we have accumulated. Throughout time and space and in interpersonal relationships, this continues endlessly. We ordinary people are confused, so we continuously accumulate karma and have no clarity. The Buddha came to this world to help us understand [these principles]. To achieve understanding is not easy. He wants to help us understand True Dharma. But we do not know where to begin and are unable to comprehend the words He spoke from His heart. The Buddha uses various methods, but we still cannot comprehend it, so He turned True Dharma into skillful means.So He turned True Dharma into skillful means.
Just what are True Dharma and skillful means?The Buddha already spent over 40 years giving teachings with clever and skillful means, solely to help us achieve understanding.But we still have a long way to go.How much farther do we need to go?
These days, science and technology are advanced.In astronomy, it is known that the sunlight we observe on Earth right now actually left the Sun some time earlier.Eight minutes pass before we see that ray of light.This radiated light travels at light speed.
When we calculate the distance with light speed, we see that the Sun is very far.
Clearly, we who live here on Earth depend on the Sun for our survival, yet we are so far away from it.
We receive its light, and the light we receive is light it emitted eight minutes ago.So as far as we can tell, if this light now the same as the light from eight minutes ago?It is the same ray of light, but it feels illusory because it arrives eight minutes later, not instantaneously.
So is this actually real or illusory?Therefore, “Such are time and space; they seem real but are illusory”.Light from the Sun is real light, but it is something that happened eight minutes ago.However our perception is that it is happening in this instant, right now.Distance creates this difference in time.Therefore, it seems real but is illusory.
But “in the real and illusory, indeed there is wondrous existence in true emptiness”.
There really is wondrous existence in true emptiness.
Some say, “That happened eight minutes ago, why do you say it is happening now?”
“Well, it happened eight minutes ago, but I am just seeing it now”.Sunlight travels here in eight in eight minutes, and I have already been speaking for so long.Meanwhile, the emitted light keeps coming in succession, overlapping.It feels so real to us, even though it has to travel so far to reach us before we can feel it.So, what we feel is ever-changing and constantly passing by.
In this world, there is wondrous existence in true emptiness.This true emptiness and wondrous existence cannot be understood except by the Great Enlightened One.
The Buddha had a great awakening and realized the true principles of the universe.
Therefore, we must truly revere and respect the Great Enlightened One of the universe.We must respect and admire His enlightened wisdom.
Indeed, the Buddha has told us that this awakened nature is intrinsic to us all.We have all left it behind, but we can seek external phenomena to meticulously validate [all these principles].Then we call this awakening.But the endless void is boundless.
Time and space are boundless and endless.How do we carry out our pursuit?Life is limited and time is short, so we just need to quickly search within ourselves to find our intrinsic awakened nature, which is the same as the Buddha’s.
Therefore, the Dharma is not far from us. But once we have let go of that nature, we will have to chase after it for a very long time. As I have said, “an ignorant thought creates the Three Subtleties.” The Three Subtleties are very minute, tiny. These afflictions are very small and subtle; they continuously accumulate as we create much karma. Thus, we are constantly covered by ignorance.
Therefore, life can be very illusory because delusions continuously arise and continuously cover [our pure nature]. Indeed, every day we live in a state that seems real but is illusory. But within the illusory, there is something real. To understand this is very difficult.Therefore, to understand this better, we need to make an effort to study both True Dharma and skillful means.
The Buddha expounded the Lotus Sutra to inspire in everyone the desire to seek the True Path. This is why He radiated light and manifested auspicious signs. Through Maitreya and Manjusri’s dialog, the teachings of ancient Buddhas were used as a comparison to how Sakyamuni Buddha was now about to reveal the True Dharma in the Saha World. We already clearly understand the setting. It was set forth in the introductory Chapter, or the Preface. The opening section is the Sutra’s Preface. At the beginning of the teachings, the causes and conditions for it are mentioned as the origins, or the Preface.
Every sutra is divided into three parts: “Preface, Main Teachings, Transmission.”
“Preface: The Preface gives the outline of the sutra.”
“Main Teachings: The Main Teachings are the main text of the sutra.”
“Transmission: Transmission encourages spiritual practitioners to lean and pass it on.”
We are just now getting into the Main Teachings. I have spent a long time just on the Sutra Preface, on its opening. I am just now beginning to really delve into the sutra. This part is called Main Teachings and has a total of 19 chapters. These 19 chapters being with the Chapter on Skillful Means. So, this is the first chapter in the Main Teaching.
As sutra is divided into the Preface, Main Teachings and Transmission. The last part is about spreading it. The Lotus Sutra has a total of 28 chapters. We have already covered the Introductory Chapter. Then in Main Teachings, there are 19 chapters. This only adds up to 20 chapters. In the end, there are another 8 chapters about how to transmit these teachings. So, now I am just starting to discuss the Main Teachings section.
The Introductory Chapter reveals why they wondrous Dharma is being taught. In these past two days I have been telling you all that the Introductory Chapter is truly very meandering and tactful. It helps us bring everyone’s minds together; it attracts our attention. We can clearly see that in the Buddha’s time, He had already been teaching for 42 years before finally starting to freely carry out His original intent. And He still had to reveal it in such a tactful and meandering way for people to value and pay attention to it. This is to say nothing of people these days; how long must we talk and how much must we say for them to find it important and pay attention? Besides valuing and paying attention to it, how do we let these teachings enter our minds, or even put them into practice? That still seems very far off.
It already takes eight minutes for sunlight to reach the Earth, who knows how long it will take for us to understand the True Dharma and for the principles to penetrate our hearts. This is truly very hard to predict. Therefore, we are only now beginning to discuss meanings [contained in] the Lotus Dharma. The original teachings of the Buddha can only be revealed through such roundabout ways. So, “Subsequently comes the core of this sutra.” The Preface is very tactful and indirect. It winds and turns in this way to adjust and focus people’s minds.
“The Introductory Chapter is very tactful and indirect. It revealed the intention for giving the wondrous teachings. Subsequently comes the core of this sutra.”
In summary, the fact is, our wisdom is very weak. We say people today have sharp capabilities, but they are actually very poor, very dull. They are not that sharp. Our knowledge is still unclear, .like light that has been dispersed. This is what we ordinary people are like. Now we must focus our wisdom and thoughts, so we can understand the Buddha’s teachings.
So, the Wondrous Dharma Lotus Flower Sutra is the Buddha’s original [teaching], just as the One Vehicle Dharma is the only way to attaining Buddhahood. The Buddha was now teaching the only way to attain Buddhahood. Similarly, to go from point A to point B, will you take some kind of car? Or, take a plane? Or, take a jet, which is even faster? The last is like Great Vehicle teachings.
A knowledgeable person is instantly awakened. Suddenly, in an instant, he can awaken. For a person with dull capabilities, this happens gradually. And the Lotus Sutra is the great Dharma of the One Vehicle that can help us quickly develop inspiration and understating. The Lotus Sutra is focused on explaining the principle of the One Vehicle. Please pay attention and focus your minds, so you can comprehend the Buddha’s teachings.
“The Wondrous Dharma Lotus Flower Sutra is the original [teaching] of all Buddhas, just as the Dharma of the One Vehicle is the only teaching to attain Buddhahood.”
Let us think, the Great Enlightened One realized the truths in the universe. With one though, He traveled across 3000 worlds. In the time it takes to eat a meal, He traveled through 10 trillion Buddha-lands. Clearly, the universe is very expansive. The unenlightened could not recognize this. [The teachings of] Sakyamuni Buddha from over 2000 years ago are now gradually being verified by science. So, let us humble ourselves and avoid being too self-absorbed or too conceited. Otherwise, the light of our wisdom will be dispersed and lost. We must focus it. So everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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