20130705《靜思妙蓮華》隱明示暗鼓舞人心 Inspiring People by Hiding Understanding 修行不離開時間，不離開生活；生活，人與人之間互相相處、彼此成就。這也就是我們，做人修行的一部分。所以說，佛陀在世時同樣在僧團裡或者是佛陀的生活，或者是說法，同樣跟我們人間、人與人的團體互相尊重，都是很重要。 Spiritual practice is related to time and our daily living. In life, people interact with each other and help one another succeed. This is also part of our spiritual practice of being good people. So it is said that when the Buddha was alive, He also lived in a monastic community. The way He lived and the Dharma He expounded also illustrate how important it is to respect each other when we are in a group. 我們在講《法華經》在靈鷲山，佛陀開始要說法之前，道場多麼的盛況！菩薩或者是比丘、羅漢，甚至天龍八部，聚集來到這個道場－－靈鷲山 －－，其數無量。 The Lotus Sutra was expounded at Vulture Peak. Before the Buddha expounded the Dharma, this assembly was already quite spectacular. Bodhisattvas, bhiksus, Arhats, and even the eight classes of Dharma-protectors had gathered at this spiritual assembly. There were countless beings at Vulture Peak. 佛陀還沒有講《法華經》之前，大眾聚集一起，他就講《無量義經》。 Before the Buddha expounded the Lotus Sutra, the assembly gathered and He began expounding the Sutra of Infinite Meanings. 《無量義經》講完了，以往經若講完，大家都歡喜作禮而退，不過佛陀就這樣開始入定了。從佛陀入定開始，就看到佛陀形象很莊嚴，眉間白毫相光－－在眉間好像有一個相，好像有一道光。 Then he finished. In the past, once a sutra was taught completely, everyone would joyfully pay respect and withdraw. But the Buddha began to enter Samadhi. As soon as the Buddha entered Samadhi, they saw that His appearance was very dignified. A ray of light radiated from between His brows. There appeared to be of a ray of light coming from between His eyebrows. 上回就一直說過了，佛陀在講經時，周圍的晨光，那一道光，太陽升起時，光明集中在佛陀面上，真的是現相變異，這種形態真的很莊嚴，現出了很莊嚴的形相。而且那個形態，各人看的都不一樣，那種光明、那種解脫，人人的心裡都是很歡喜、很踴躍。 Last time I mentioned that when the Buddha was expounded the sutra, the light of the dawn, as the sun was rising, concentrated on the Buddha’s face. He manifested a transformed appearance. This appearance was truly magnificent. Moreover, different people saw His appearance differently. Seeing that brightness and sense of freedom, everyone felt joy and inspiration in their hearts. 各人心中都是懷著那分踴躍、歡喜，但是不知道到底這個相光，是什麼樣的表達？到底是什麼樣的妙法？一定有它的道理在。 Everyone was inspired and joyful, but they did not know what the light meant. What kind of wondrous Dharma was it? There must be a meaning behind it. 這「一定有它的道理在」，大家共同的心，不知道，不知道裡面是什麼道理？所以人 人都是有這種很想要問。這就是求法心切，人人都很期待這個法，能從佛口所說。不過佛陀還是坐在那裡，還是不斷在放光，現異變相。 “There must be some principle in it” was the thought that everyone shared. But they did not know what the principle was. So, everyone really wanted to ask questions. This is called yearning for the Dharma; everyone eagerly awaited the Dharma, which the Buddha would expound. But the Buddha still just sat there, continued to radiate light and manifest the transformed appearance. 這麼多人一直在等待，這種的心情，彌勒菩薩知道。彌勒菩薩就是輔佐釋迦佛，在人間教化的菩薩之一。所以他在這裡，佛陀的形態，彌勒菩薩都知道。 So many people were waiting. Maitreya Bidhisattva understood this frame of mind. He was one of the Bidhisattvas who assisted Sakyamuni Buddha in teaching in the world. So at this assembly, Maitreya Bodhisattva recognized the Buddha’s appearance. 佛陀考慮到，過去說法四十多年了，大家聽法聽久了，也會疲憊；那個懈怠的心會生起，精進的心會減。所以佛陀現在既然要說大法，就是要換一種的形態，提升人人追求的心，啟發人人那分精進的念，抖擻掉了疲倦、懈怠的心。這是佛陀要講《法華經》的一種的心意。 The Buddha considered that people had been listening to the Dharma for the past 40-plus years, so they might be tired and may have become lazy and less diligent. Since the Buddha was about to expound great Dharma, He changed His appearance to heighten everyone’s desire to seek [the Dharma]. He inspired their diligence so they would shake off their tiredness and laziness. This was the Buddha’s intention as He was about to expound the Lotus Sutra. 當然彌勒菩薩知道，他要如何配合佛陀在定中要來啟機。 Maitreya Bodhisattva surely understood this. How could he help the Buddha, who was in Samadhi, initiate this opportunity? 所以彌勒菩薩故意看啊看－－好像看到大家，你們有疑；好，我也是有疑！ So he looked around purposefully, saw everyone and sensed, “You all have questions. Yes, then, I have questions as well” 這種我也有疑，這就是「隱明示暗權不知」。彌勒菩薩他本來就知道，不過要來配合佛陀啟發人人的心，所以他就會說：「我也不知 道。」假如彌勒菩薩說：「佛陀這樣，我知道，我替他回答你…」那佛陀就不用說法了。所以他要現「不知」。所以說「隱明」，把他知道的事情隱下來。 This was Maitreya “using skillful means to hide understanding and manifest lack of knowledge” Maitreya Bodhisattva already understood, but he wanted to complement the Buddha and inspire everyone. So he said, “I do not know either” If he had said, “I know why the Buddha is like this. Let me answer on His behalf, then the Buddha would not have to expound Dharma” So he had to “manifest a lack of knowledge” and “hide understanding,” hide what he knew. 「隱明示暗權不知」－－他能夠體會佛意，所以賢者能夠合聖者的心，所以他就隱明；「示」－－我也不知道。「權」就是以方便法，這就是方便法，說「我不知道」。所以這才能讓大教，讓它成就起來。 “Using skillful means, he hid his understanding and manifested a lack of knowledge” He understood the Buddha’s intention, and so the mind of the sage complemented that of the noble being. Thus, he hid his understanding and said, “I do not know either” Skillful means are provisional. Saying “I do not know” was a skillful means to allow the great teachings to be taught. 所以「正欲興起大教」，這就是開始。 So, “proper desire gave rise to great teachings;” this was the beginning. 要知道，彌 勒菩薩都不知道了，你想，佛陀現在要說的這個法，是多麼奧妙！大家會生起更想要追求的心－－「追求連彌勒菩薩都不知道，所以我更要追求。」 If they thought that even Maitreya Bodhisattva did not know, they would imagine that the Dharma the Buddha was about to teach was indeed very wondrous. Then they would be even more inspired to seek it. “If even Maitreya Bodhisattva does not know, then I really want to know” 到底要問誰。「向無疑中生疑」，彌勒菩薩都不知道了，這個法一定是很奧妙，所以大家的疑心更加提高。有疑才有悟，無疑就無悟。人人的心，若有存疑才會追問，才會想要了解，所以「向無疑中生疑」，「於無念中作念」。 “Who should I ask?” “[He] created questions where there were none” If even Maitreya Bodhisattva does not know, then this Dharma must be wondrous. So everyone’s curiosity grew even more. With questions come realizations. Without questions, there are no realizations. Only when people have questions do they seek to know more and really want to understand. So “[He] created questions where there were none, created thoughts where there were none” 有的人內心想：「反正我等就是了，大家都還在這裡等，我就等。」內心只配合大家等，這樣也不會起尊重心。所以必定要讓那些隨緣的人，啟發那分追求的心！不要只是隨緣而已，你們也要追求，所以「於無念中作念」。 Some people thought, “I can just wait. Everyone else is still waiting here, so I will just wait” If they just went with the flow and waited, a sense of respect would not arise in them. So those who just tend to go along with conditions must be inspired to seek [the Dharma]. It is not enough to just go along, you should also be actively seeking. So “He created thoughts where there were none” 有的人心就是－－「有法就來聽，沒法就罷了！」這樣不會精進。所以讓無疑的人啟疑心，無念的人讓他作一個心念，也能想想「佛陀現神變相，未來要說的法是什麼？」內心要啟念起來。 Some people thought, “If there is Dharma, I will listen. If there is no Dharma, forget it.” If they thought this, they would not be diligent. So, he created questions and thoughts in those who had none. They would then be curious, “What Dharma will the Buddha expound after manifesting such extraordinary occurrences?” These thoughts had to be initiated. 這樣莫非就是要鼓動人心，要鼓勵人人啟動那分求法的心，所以「令他生疑啟信念」。讓人人有疑；疑了，會追求。 This was to inspire people to seek the Dharma, he “inspired questioning and the arising of faith” He caused everyone to have questions. When questioning, they would seek. 追求的信念非常重要。念，就是起念－－「這種我有疑心，到底是什麼法？我要趕快相信，佛陀應該有什麼樣的妙法。」這「有什麼樣的妙法」 這個念要生起，這叫做「追求」。 Thoughts of seeking are very important. These thoughts arose in them when they began to have questions on exactly what Dharma this would be. They had to quickly believe that the Buddha must have wondrous Dharma to share. The thought that He “must have wondrous Dharma” had to arise. This led to seeking. 這個念，這個念是從何而起？念，是心緣前境；要先有心，後才有念。我們的心去緣，緣外面的境，這一念起。看看「念」字，上面一個「今」就是現在；「今」下面一個「心」，那就是我們的心去緣外面的境界。 Where did these thoughts come from? They arose when the mind connected with conditions. The mind is there first, then thoughts arise. When our minds connect with the external conditions, thoughts arise. Consider the Chinese character for “thought”. The upper half is the character ‘now’. Under is the character “mind”. This means that our minds are connecting with external conditions. 佛陀現在現神變相這個境界，在我的心裡，所以作「念」。所以心緣境，緣面前的境，這樣叫做「念」。 If the Buddha is now manifesting a condition of extraordinary occurrences, these thoughts may arise in our minds. So when the mind connects with the conditions before us, what arises are “thoughts”. 所以「重作是想謂之念」，這個境緣過之後，本來都心無念，境這樣過了－－「佛陀就是這樣，我就是等…」只是這樣而已。這樣不會精進，所以心緣了這個境，又再重作那個境界，心念追求這個境界，這叫做「念」。 So “the thinking that returns [to conditions] is called ‘thought’”. But if after the connecting conditions disappear, the mind returns to how it was before the conditions appeared, some will think, “That is just what the Buddha is doing, so I will just wait.” If that is how we think we will not be diligent. So after the mind connects with these conditions, it goes back to pursue. This is called “thought” 在佛陀這個時間，真的很需要，需要我們的心要凝聚在一起，對這個境界的追求。 At that moment, the Buddha really wanted everyone to focus their minds on pursuing those conditions together. 隱明示暗權不知 正欲興起大教 向無疑中生疑 於無念中作念 無非鼓動人心 令他生疑起信念 Using skillful means, he hid his understanding and manifested a lack of knowledge. A proper desire gave rise to great teachings; He created questions where there were none, created thoughts where there were none. This was done solely to stir up others and inspire questioning and the arising of faith. 《法華經序品第一》 是佛光明 神通之相 今當問誰 爾時 彌勒菩薩欲疑 所以在經文裡說到－－ So the sutra states, 是佛光明，神通之相，今當問誰？爾時，彌勒菩薩欲自決疑… “This brightness from the Buddha, these signs of spiritual powers, whom shall we now ask about them? At that time, maitreya wished to resolve his own questions” 剛才說過，彌勒菩薩沒有疑，但是他是隱明。將明的隱起來，其實他是示暗，說：「我也不知道，我也應該要來追求，我也要問，看看要問誰。」這就是彌勒菩薩他的慈悲，他的智慧。 As I just mentioned, Maitreya Bodhisattva did not really have questions but he hid his understanding. Actually, he manifested a lack of knowledge by saying, “I do not know either. I should seek and ask questions. Let me see who I should ask.” Maitreya Bodhisattva did this out of his compassion and wisdom. 《法華經序品第一》 又觀四眾 比丘 比丘尼 優婆塞 優婆夷 及諸天龍鬼神等 眾會之心 所以－－ 又觀四眾：比丘、比丘尼、優婆塞、優婆夷，及諸天龍鬼神等。 So, “[he] observed the minds of the fourfold assembly of bhiksus , bhiksunis, upasakes, and upasikas, as well as heavenly beings, dragons, spirits and others.” 這是在那個場面，不只是很多菩薩，不只是很多比丘比丘尼，還有諸天龍神等…眾會之心，都同樣就是有這念疑。所以為了要解決大家的疑，而問文殊師利言－－ On that occasion, besides the many Bodhisattvas, bhiksus and bhiksunis, there were the eight classes of Dharma-protectors, etc. The assembly also had the same questions. So in order to resolve everyone’s questions, “[he] asked Manjusri: 《法華經序品第一》 而問文殊師利言 以何因緣 而有此瑞 神通之相 放大光明 照于東方萬八千土 悉見彼佛國界莊嚴 以何因緣，而有此瑞神通之相，放大光明照于東方萬八千土，悉見彼佛國界莊嚴？ “What are the causes and conditions for these auspicious spiritual signs?” 這是我們前面說過的文，要問文殊菩薩，為什麼佛陀現在大放光明，能夠照於東方萬八千的世界。這是什麼樣的因緣？ This is the passage we mentioned previously. He asked Manjusri Bodhisattva, why the Buddha emanated this radiant light to illumine 18,000 worlds to the east. What were the karmic conditions? 尤其是這萬八千世界，這樣很多的國土，每一尊佛的國土都很莊嚴。尤其是在那些國土、那些世界，不管是上至天堂，或者下至地獄，種種生活方式，還有諸佛在說法。每個國土諸佛在說法，好像明明歷歷都在釋迦佛的白毫相光所照普遍的地方。 In particular, there were these many lands, these 18,000 worlds. Each Buddha’s land was very magnificent. In particular, in those lands, those worlds, all the way up to heaven and all the way down to hell, everyone could see all different kinds of life. In addition, in every land there were Buddhas expounding the Dharma. Everything was clear and vivid within the radiance of the light emanating from the tuft of white hair between Sakyamuni Buddha’s eyebrows. 過去好像沒有這樣？現在是為什麼呢。所以彌勒菩薩找到對象，對象就是文殊菩薩。 It seemed that this had never happened before. Why was it happening now? So, Maitreya Bodhisattva found a partner, Manjusri Bodhisattva. 所以這是前文，我們來解釋說，開始那些長行的文，都說完了。這是描述那個境界，彌勒菩薩隱明示暗－－表達自己也有疑，表達自己也要請問，所以找到他的對象要來問。 This section is the introduction. So, now we have finished explaining this prose section of the text. It was all describing that state in which Maitreya Bidhisattva hid his understanding to express that he also had questions to ask. So he found a partner to ask. 這樣問的原因，我們知道，不過擔心有的人還不清楚。所以在集經時，把這一段很重要的文，再重誦；把要問的話再重誦。為什麼要重誦？我們在讀經中有偈文，這叫做重誦、重宣此義。 We know why he asked, but in case some people were still unclear, when they compiled the sutras, this very important passage was repeated. The questions that he asked were repeated. Why were they repeated? Sections of the sutras in verse form are called repeated verses. They restate the meaning. 你們常常讀到，重宣此義，我們要知道這個偈－－偈就是重誦－－，重新再將長行文再讀一遍；同時長行文若沒有的，可以再補充。因為這個法是很重要，所以要重複再補充，所以才用重誦、用偈文。 You will often read the term, “restating the meaning” We sgould know that verses, or gatha, are repeated verses. They reiterate [the points of] the prose. Meanwhile, if something is not in the prose, these verses provide additional explanations. Because this Dharma is very important, it needs to be repeated with added explanations. Therefore, it is repeated in verse form 重誦的偈文，應該有二種的意義，或者為後到法會者唸全文。後面才到的，因為人都是陸陸續續來，來的時候，佛陀已經經文說過了，《無量義經》還是已經講一半，或者是已經開始。。因為那些過去佛陀說過的，他沒有聽到，他進來 才開始聽。這樣陸陸續續來，前面，前前後後才聽到的，這樣的人也應該不少。所以為了這種前後來的人，要讓他們更完全知道，所以他重誦一次，從頭說起用偈文。 There is actually another meaning behind these repeated verses. Perhaps they restated the entire text for those who were late to the assembly. Because people did not arrive all at once, when they came, the Buddha had already expounded that part; the Sutra of Infinite Meanings was halfway done, or had already started. So, they had not heard what the Buddha said earlier. They started to listen after they arrived, but since they did not all arrive at once, some only heard a part of it. There should have been many people like this. So for those who did not hear the entire lecture, in order for them to fully understand, He repeated the verses. He started from the beginning, using these metered verses. 再來，也就是說，雖然從頭開始聽，不過不清楚也不很了解，他再聽偈文重複一次，這樣不很了解的人，應該也會了解。這就是彌勒菩薩，和文殊菩薩互相的對答。 This also means that although some listened from the beginning, they still did not have a full understanding. So when they hear everything in the verse again, those who did not really understand may then gain a better understanding. This was the conversation between Maitreya Bodhisattva and Manjusri Bodhisattva. 《法華經序品第一》 於是彌勒菩薩 欲重宣此義 以偈問曰 文殊師利 導師何故 眉間白毫 大光普照 Thereupon, Maitreya Bodhisattva, wishing to restate his meaning, spoke these verses asking, “Manjusri, why did our guiding teacher, from the tuft of white hair between his brow, radiate a great light that shone everywhere?” 兩位菩薩的慈悲，尤其是彌勒菩薩，已經是修行無始以來，現在已經在兜率天宮，將準備下降人間成佛，應該他什麼都知道。 These two Bodhisattvas were compassionate. In particular, Maitreya Bodhisattva had been practicing since Beginningless Time. Now he is in Tusita Heaven, preparing to descend to the human world to attain Buddhahood. He should already understand everything. 我們也了解，為什麼釋迦佛會比彌勒佛，先被授記成佛。因為釋迦佛，與彌勒菩薩同時修行的時候，一個是入人群，用大慈悲的心入人群，結成就了很 多好緣－－好因緣，眾生緣具足。彌勒菩薩就是唯識修慧，只講知識、智慧，所以他跟眾生緣還沒有具足，可見智慧已經很充足了，智識都很普遍。 We can also understand why Sakyamuni Buddha was given predictions to become a Buddha before Maitreya. It was because when they engaged in spiritual practice at the same time, only [Sakyamuni] practiced among people. With great compassion and benevolence, he created many good affinities and was endowed with all the right causes and conditions. Maitreya Bodhisattva was filled with wisdom, but he only focused on knowledge and wisdom, so he lacked affinities with sentient beings. It was clear he had abundant wisdom and knowledge. 為什麼他現在說，他也有疑問呢？其實，這就是慈悲。為了未來的眾生，能夠讓他們更體會佛法，深入佛法，所以他就提出了這分「隱明示暗」。 So, why did he say he had questions now? Actually, this was out of his compassion. In order for future sentient beings to have a deeper understanding of Buddha-Dharma, he decided to “hide his understanding and manifest a lack of knowledge” 他的選擇，了解文殊菩薩是「智慧第一」。文殊菩薩是七佛之師，所以說起來，文殊菩薩就是智慧，彌勒菩薩是慈悲。所以一位慈悲的菩薩，來請教智慧的菩薩，要讓全場的人，大家能很徹底相信，很了解佛陀完整的大法－－悲智雙運的妙法－－就是在這個時刻，開始要開講出來，要大家尊重。 Manjusri Bodhisattva was “foremost in wisdom,” the teacher of the seven ancient Buddhas. Indeed, Manjusri Bodhisattva had wisdom. Maitreya Bodhisattva had compassion. Therefore, a compassionate Bodhisattva asked a wise Bodhisattva for teachings so that everyone there could have complete faith in and understanding of Buddha’s complete, great Dharma, a wondrous Dharma of both compassion and wisdom. At that time, as [the Buddha] was about to teach, [they helped] everyone become reverent. 這就是菩薩的慈悲與智慧，為未來的眾生開啟大法的因緣。所以我們大家要很用心體會，諸佛菩薩的慈悲，彼此之間的配合。這個因緣，給了我們未來的眾生。 Thus, with compassion and wisdom, Bodhisattvas revealed great Dharma for future sentient beings. So, we should mindfully comprehend the compassion of all Buddhas and Bodhisattvas. They collaborated with each other to provide these causes and conditions for future sentient beings. 所以我們大家要生稀有之心，這個法是很難得，所以我們要很尊重，好好把握，時時在法中多用心。 So, we must give rise to a mindset that cherishes this Dharma because encountering it is difficult. We should be very reverent, make good use of our time and always be mindful of the Dharma. youtube/watch?v=fDLcfcPAyIQ
Posted on: Thu, 18 Jul 2013 12:56:56 +0000
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