Story 1: A Parable of Resentment and Harm


欢迎大家收看正觉教团在法界卫星所录制的一系列的弘法的节目。这个节目是正觉教团为了普遍利益大众的学人,在法界卫星固定播出,同时也在网络上面同步地播出。在这个系列之前,已经录制了好些关于三乘菩提的项目;已经录制过的内容,各位上正觉的网站可以查到完整的录音的内容。

Welcome to the series of programs that the True Enlightenment Practitioners Association recorded for the Dharma Satellite to propagate the Buddhist teachings. For the convenience of everyone, this program will be aired on Dharma Satellite as well as on the internet. Before this series, we have already recorded many programs regarding the Three-Vehicle Bodhi. You may check out the complete recorded programs on the official site of the True Enlightenment Practitioners Association.



目前我们这个系列,预计给大家录制的第一个部分叫作《佛典故事》,第二个部分则是讲述 平实导师(萧平实 XiaoPingS 导师)的《起信论讲记 - commentary on the Awakening of Mahayana Faith》。《佛典故事》的部分主要侧重的地方,也就是希望对于许多的广大的初机的学佛人,希望透过故事的方式,来告诉他们 佛陀的教诲,并且从中引生他们对于学佛的兴趣,所以这个部分的《佛典故事》的内容,会偏向于比较浅显,容易理解。而在《起信论讲记》的部分,就会依据平实导师(萧平实导师)书上的内容,会稍微深入一些。那接下来我们就进入今天的《佛典故事》的第一集。

As for this series, the first part is “Buddhism stories” and the second part is about Xiao Pings’ “Commentary on the Awakening of Mahayana Faith”. The main idea of “Buddhism stories” is to teach the beginners Bhudda’s teachings by telling them stories and eventually arouse their interest to Buddhism. Therefore, this part will be more simple and easy to understand. In terms of the “Commentary on the Awakening of Mahayana Faith”, it’s going to be deeper since it is based on Xiao Pings’ book. Now let’s move on to the first episode - the “Buddhism stories”.

我们今天跟大家讲这个故事叫作「共相怨害喻」,这个故事是取材自《百喻经》的卷4。我先把这个经文念一次:

The story that we are going to tell you today is called “A Parable of Resentment and Harm”. It is from volume 4 of the One Hundred Parables Sutra. Let’s read the scripture first.



这一段的经文,简单的解释就是说:从前有一个人,跟其他人因为一些事情产生了不愉快,所以导致相互瞋恨的结果;因为这个瞋的关系,因为生气的关系,气在心里,所以以至于愁忧不乐。后来有另外一个人就问他说:你今天是怎么回事,为什么看起来这么忧愁、这么憔悴呢?这个故事的主角就回答说:因为有人毁谤我,所以我很生气。但是我目前的力量不能够报复他,所以我一直在想,不知什么时候才能够妥善地予以报复,所以我一直在发愁。听到这个话的人就跟他讲说:我知道有一个叫作毘陀罗尼咒的东西可以办到。这个毘陀罗尼咒可以伤害对方,但是这个毘陀罗尼咒有一个祸患,就是它在还没有伤害对方之前,会先害到自己。这个故事的主角听了之后,不仅没有心生畏惧,反而觉得很高兴;因为他这些日子以来,念兹在兹的就是如何能够报复对方,所以即便是要伤害自己,他也在所不惜。所以他就是很高兴地说:请你教我——愿但教我,虽然我知道你讲的这个事情会伤害到我自己,但是我心心念念的就是要能够伤害对方;如果能够伤害对方的话,再怎么样伤害到自己也在所不惜。

This scripture is basically telling the story of a person from a long time ago who didn’t get along with another person and thus hated him. Because of the hatred and anger that was kept inside him, he wasn’t happy at all. Afterwards, another man asked him: “What happened to you today?” “Why do you look so gloomy?” He answered: “I’m upset because someone slandered me.” “And I’ve been thinking of a way to take a revenge on him, but for now I don’t think I have the capability to do so. Therefore I’ve been so upset since then.” After hearing the story, the person responded: “I know there’s a thing called Vinaya-Dharanai that can help you to revenge by hurting the person that you hate. However, there’s a disadvantage to it. Before hurting others, it will hurt you first.” The main character of the story not only was not afraid at all, he was actually pretty happy to hear about this. Because revenge is the only thing he had been thinking about ever since. Therefore, he would do it at any expense, despite hurting himself. So he begged the guy to teach him how to do it: "I know it will hurt me too, but I will sacrifice whatever it takes just to hurt the other guy. I don’t care how serious I will be hurt as long as I can hurt him."

这是这一篇的佛典故事,听了之后,各位也许会觉得匪夷所思,怎么会有这样的心行呢?实际上,我们每一个人都有这样的心行,请各位细细地听下去就知道了。

This is the first story. I think many may be astonished and confused after hearing the story: why does this kind of mental behavior even exist? Actually, we all possess this kind of mental activities. Please allow me to explain.

首先,我们要先来看看在故事里面,有谈到所谓的陀罗尼这件事情,当然故事里面写的是毘陀罗尼。我们先根据陀罗尼这三个字来跟大家说明,陀罗尼在佛法里面讲的是所谓的总持,它的意思就是:于一文、一法、一义之中,持一切法、持一切文、持一切义。这有一点像是比喻上,可以比喻成好像是我们掌握了其中的精要的这些道理、或者精要的文句、或者精要的义理之后,以之我们就能够掌握更深广的名相、或是义理、或是文词。比方说,在《大智度论》里面就谈到什么叫作陀罗尼呢?龙树菩萨告诉我们:陀罗尼就是能持跟能遮的意思。能持就是陀罗尼可以持种种善法令不失;遮就是要遮――遮止种种的恶心、恶行令它不生。这个就是在《大智度论》里面谈到的陀罗尼的意思。

First of all, let’s take a look at the so-called Dharani mentioned in the story. Of course in the story it is mentioned as Vinaya-Dharanai. We will explain it to you first by defining the word Dharani. Dharani means centralizing all dharmas and holding all meanings. In other words, it means to summarize all dharmas, all articles and all meanings in only one article, or one dharma, or one meaning. It is just like we may understand far deeper and broader terms or doctrines or articles if we understand these summarized meanings or sentences or principles. For example, Dharani is explained in the “Mahaprajna Paramita Sastra” as follows. Bodhisattva Nagarjuna said: “Dharani means being able to hold and restrain. Being able to hold means Dharani is able to contain all the good Dharma and stop it from losing. Being able to restrain means it is able to prevent all the evil thoughts and behavior from arising.” This is what it says Dharani means in the “Mahaprajna Paramita Sastra”.



各位在看这个事情的时候,一定免不了的会想到,这么多、这么多胜妙的佛法,怎么可能用简单的一句,或是简单的一段,或是简单的一个义理,能够总持所有佛法呢?种种善法有这么多,你又怎么能够说,所谓的持种种善法令不失,又要遮止种种的恶行令它不生呢?这个道理,我们不妨用世间的方式来告诉大家。请大家想想看,我们在世间学习知识的时候,是不是都是用类似的方法。比方说,我们最简单、最简单,当我们以前在小学,刚进小学的时候,那时候老师教我们,我们要演算乘法的时候,最简单的方式,就是背诵、记诵所谓的九九表;当我们把这个九九表把它背起来之后,以后我们碰到乘法的题目的时候,就很容易按照九九表依样画葫芦,就把这个事情给解决了。那么这个九九表,其实如果按照现在一般人学习数学的眼光来看,它其实就是用一种记诵的方式,帮你省去了反复累加的过程,使你能够直接靠记忆力,就把它适当的结果给提取出来,这样子方便你作运算。那么这样子一个方式,您想想看,我们在作任何的算术的时候,凡是碰到乘法的时候,都可以从九九表里面把它掌握得清清楚楚。所以从这个意义上来说,九九表对于我们学习算术来讲,也是一种的总持。

When reading this, you probably may wonder how it is possible to summarize and hold all the superior and subtle Buddha Dharma with just one simple sentence, or one simple paragraph or one simple doctrine. How can you say it is being able to hold all wholesome Dharma and keep it from being lost and restrain all the evil activities from arising when in fact there are so much wholesome dharmas? I may use a simple example in our daily life to help you understand this. Think about it: aren’t we using similar ways when we study in this mundane world? For example, when we were in elementary school, teachers always taught us to memorize multiplication table because it was the simplest and easiest way to solve multiplication problems. After we memorized the multiplication table, all multiplication problems could be easily solved. From the mathematical point of view, this idea was just using memorization to get the result quicker so that we did not have to add repeatedly to get there. Every time we saw a multiplication problem we could always use the multiplication table to solve it. Therefore, in a certain way, multiplication table is a Dharani to our multiplication problems.



又比方说,我们现在人经过政府的宣导之后,现在人为了要对治烧烫伤这些意外的时候,我们常常会宣导民众们要注意,比方说要遵循冲、脱、泡、盖、送这个五个字的诀窍,遵守了这个五个字的诀窍,这五个字每一个字都代表了一道的手续。比方说冲,就是当你发生烧烫伤的第一时间,一定要赶紧去冲冷水,最好能够冲足够的时间。脱就是你必须要在这个冲冷水,或者浸泡冷水的时候,想办法把缠缚在烧烫伤部位的这个衣物,想办法把它用不伤皮肤的方式把它给脱下来。以此类推,所以每一个字代表了就是一道的手续。那么这一道道的手续,经过政府的大力宣传之后,现在甚至连小学生也都能够朗朗上口。所以表示说,凡是人碰到有烧烫伤的这个情况的时候,第一个就会想到了这个五个字的口诀,以至于说,你就可以正确地按照这个口诀去做,然后避免烧烫伤进一步的伤害。这个口诀其实也就是代表着,它把烧烫伤在送医之前所该做的事情,用简单的口诀让大家容易记诵,藉这个方式,你就可以把先期处理烧烫伤的知识把它学起来。所以从这个部分来讲冲、脱、泡、盖、送,它其实也是对治烧烫伤的一种总持。

Another example, we’ve all heard doctor’s instruction on how to treat burn injuries. The instruction tells people to follow the five steps when dealing with burn injuries: Rinse, strip, soak, cover, and send. Each of the five words represents a procedure. For example, “rinse” means when one is burned, the immediate treatment is to rinse the burned part with cold water for a fairly long time. “Strip” means that one has to try to strip off whatever clothing is on the wounded part without further hurting the skin, and so on and so forth. So every word represents a procedure. Even elementary school students are familiar with all these procedures with education. Therefore, every time when there’s an accident of burn, the five-word treatment procedure will pop up on our mind and instruct us to deal with the accident right away accordingly to prevent further serious damage. This five-word first aid procedure simply tells us what shall be done to a burn injury before it is attended by a doctor. Therefore, in a sense, the 5-word procedure is a Dharanion treating burn injuries.



所以从这样来说,我们就可以看到,总持这件事情在我们世间的学习方式来说,它就是一种记忆的方式;最起码在这举的例子来说,比方说我们举九九表,举冲、脱、泡、盖、送,这个都是所谓的口诀,就是帮助大家的记忆。所以对于总持、对于陀罗尼这件事情的最基础、最入门的了解,就是它是一种记忆的方法。

From this perspective, we may understand Dharani as a way of memorizing in learning in our daily life. At least for the multiplication table and the 5-word first-aid procedure that we gave in the examples above, they are simple pithy formulas for people to remember. So, the most basic and entry-level understanding of Dharani is that it is just a way of memorizing.



那刚才是说我们在世间学知识的方法举例来说,现在我们再从比较接近佛法一点的这个世间的方式来说说看。比方说,我们都曾经听到过这样的说法,就是我们如果能够把持着几个原则的话,那将有助于我们能够减轻烦恼。什么原则呢?那就是面对它、接受它、处理它、放下它。面对它、接受它、处理它、放下它,这四个步骤就描述了当我们面对烦恼,烦恼生起的时候,特别是不顺遂的事情在我们的眼前现起的时候,这时候我们要先勇敢地不要逃避而去面对它,然后接受这个境界存在的事实。因为它毕竟都已经现行在眼前了,接下来要问自己说,该做的理性处理是什么事情?先把你的情绪摆一边,先在理性的层次把该做的事情做完之后,接下来就可以想办法把它放下而不要挂碍。这个是许多的人常常接受到所谓的佛法的观念,好像俨然佛法就是面对、接受、处理、放下的层次。

Above is an example of how we learn in this mundane world. Now let’s look at it from the view of Dharma’s world. For instance, many of us have heard the saying that if we can hold on to some basic principles, we will know how to ease our vexations. What are the principles then? They are: face them, accept them, deal with them, and let them go. These four procedures describe what we can do when we are facing vexations, especially when things go south. We have to face them bravely instead of running away from them, then accept the fact that the matters do actually exist. Since the trouble is already right in front of our own eyes, we have to ask ourselves how we can deal with it rationally. We have to set aside our emotions first, do whatever it is needed rationally, then we can think of a way to let it go without any hindrance. This is so-called one of the concepts of Buddha Dharma that many people have heard. Seemingly, Buddha Dharma is at the level of facing, accepting, dealing with, and letting go.

但是我们却要跟大家说的是,虽然说这四个词的口诀:面对它、接受它、处理它、放下它,确实当我们在运用这个方式的时候,无形中可以帮助我们对治世间的不少的麻烦事情;所以从这个方面来说,这个也是一种的总持,也是一种的陀罗尼。可是我们却要附带的要提醒大家,所谓的面对它、接受它、处理它、放下它,全部都是在世间法、世间的境界里面去谈这些事情;所以我们应该要正确地跟大家讲说,所谓的面对它、接受它、处理它、放下它,他们所讲究的是所谓的对治性障的方法。这个方法在我们面对一般的麻烦事情,一般的烦恼的时候,这个方法确实有它的用处在;不过只要各位真的练习过了,真的了解它的意涵之后,您就会晓得光是要靠这四个面向,而要能够对治所有的烦恼,那常常是力有未逮的。因为这里面所谓的面对它、接受它、处理它、放下它,都只是在事情的表面的层次在处理,没有办法深入到事情的核心;这个所谓的核心就是烦恼的本源,所以从这一点来说,我们只能说这个部分它没有触及到烦恼的核心,所以当然不能够成为对治烦恼、导致解脱的一个有效的方法。所以我们才会跟大家说,我们把这个方法把它归类成是世间用来对治性障的方法。

As we have explained earlier that the four-step procedure, including face it, accept it, deal with it, and let it go, is indeed an effective way for us to solve many vexations in this world. Therefore, it is also a kind of Dharani, or an overall summary in other words. But we have to remind the readers that the four procedures in this measure are all approaches of mundane dharma and whose state of conscious mind is also worldly. So we have to make it clear that the correct understanding of this four-step measure is that it is a method aiming at eradicating dispositional hindrances. This method is effective indeed when we deal with simple worries and vexations. However, as long as you have tried it and known the true meaning of it, you will realize that it is insufficient for us to deal with all our worries and vexations because the four procedures only deal with vexations in a very shallow level and they don’t solve the problems from the core. The core is the origin of vexations. Because they do not reach the core of vexations, they cannot be effective ways to eradicate vexations so as to lead us to liberation. For this reason, we mentioned earlier that we consider this method a way to eradicate dispositional hindrances in the secular world.

但是,佛陀所讲的解脱道就不只如此了,如果你有确实按照 佛陀讲的解脱道一步一步修习的话,那么 佛陀所教的这个解脱道就能够让我们真正彻底解脱烦恼。所以在这个部分,我们说学佛,虽然说您一开始学佛的时候,也许对于这种面对、接受、处理、放下的这样子一个处事原则,觉得听起来还不错,还挺受用的;不过我们要鼓励大家,这个还不是佛法。真正佛法的解脱道有更多、更深入、更胜妙的道理等着大家去学,希望大家真正要学佛的话,一定要超越这四个面向的层次。

However, what the Buddha said about the Path to Liberation is more than this. If we follow precisely the Path to Liberation that Buddha has said and practice it step by step, the Path to Liberation that Buddha taught us will truly lead us to be liberated from vexations. So when we talk about learning Buddha’s teachings, especially when you are a beginner, you might think that the principle of facing it, accepting it, dealing with it, and letting it go is very useful, but we have to tell you that this is not the true Buddha Dharma.The real Path to Liberation of Buddha Dharma has much more, deeper, and more wonderful principles and doctrines for us to learn. If you really want to learn about the true Buddha Dharma, you have to go beyond this level.

回过头来讲陀罗尼,这个部分如果按照面对它、接受它、处理它、放下它这四个世间的程序,确实它就是像一种总持一样,可以让我们对治一般的状况。另外当然也有人讲说,也有人喊出说:不怕念起,只怕觉迟;又有人讲说:我们只要随时保持着念念觉知,不要被境界牵着鼻子走;像这种说法也是一样,听起来都是勉励大家,在烦恼生起的时候要对治自己的心行。当你常常把这些个文句,把它记起来的时候,就会时时地提醒自己,所以以至于说,你在面对烦恼的时候,你也会在烦恼刚要生起的时候,你也许就会警醒自己说:哎!我不能再继续生起烦恼了。所以,不怕念起、只怕觉迟这类型的说法,其实也可以算是在世间法来说对治性障的一种陀罗尼;因为你只要持着它,就能够有效地来帮你在一般的状况,避免你再次的陷入烦恼之中。

Now let’s take a look at the Dharani again. The four procedures that are used to deal with vexations are like Dharani and they can be used to deal with general problems. On the other hand, we may have heard some voice say: “Fear no arising of thoughts but delayed awareness.” And there are some other people saying: “As long as we are aware of the arisen thoughts and don’t let the state of conscious mind lead us by nose. “ This type of saying has exactly the same idea. It simply encourages people to treat their mental activities when they have vexations. When we remember these sayings we may alert ourselves immediately as the vexations arise: “Ah! I shall stop having these worries!” Therefore, this type of saying like “fear no arisen thoughts, but delayed awareness” can also be considered a kind of Dharani which is used to eradicate dispositional hindrances according to the mundane dharma. As long as we keep it on our mind, in general, it can effectively prevent us from being enmeshed in vexations.

所以,讲来讲去,这个世间这些世间的法,包括我们刚刚讲的九九表,烧烫伤的处理,或者是面对它、接受它、处理它、放下它,或者是不怕念起、只怕觉迟,这些世间的方法其实它的本质都是一种记忆的方法;或者另外一种理解的方式,就是它都是一种口诀,透过这个口诀的方式,让你掌握到你接下来应该要怎么做比较好。所以,如果我们真的深入去看的话,我们会发现到我们从小到大的学习过程里面,我们总是一遍又一遍的运用陀罗尼的方式,来帮助我们学习。如果各位对这一点有所怀疑的话,你不妨回想看看,当我们在经过任何一次的考试的时候,我们在考前复习的时候,总有一些方式,我们会发展出符合自己的这个方式来记忆;比方说,如果是考地理的知识,我们都往往会想出各式各样符合自己记忆方法的口诀出来,帮我们在考试的时候,能够回想起复杂的地理知识,那就是一种陀罗尼了。

Therefore, the essence of the mundane dharma, such as the multiplication table, treatment of burning injuries, the procedure of facing it, accepting it, dealing with it, and letting it go, and the “fear no arisen thoughts, but delayed awareness”, is based on memorization. Another way to understand it is that they are all a kind of pithy formulas.Through these pithy formulas, you get the idea what is the best procedure next. So, if we think it through, we will realize that we have been repeatedly using the idea of Dharani to help us learn the whole time when we grow up. If you are in doubt whether this is true, you may recall that you always figured out some ways of your own to remember the contents to be tested before the exams. Take a geography exam for example. Didn’t you come up with all kinds of ways such as pithy formulas or rhymes or codes to help you remember the tedious geography knowledge for the exam? These formulas, rhymes and code are a kind of Dharanis.

所以,回过头来就是告诉大家,正因为我们在世间法上学习是这样子,这也表示说,我们人在学习的过程中,对于架构知识的体系,确实就是一层一层一层的方式去架构的。下层的知识架构完成之后,我们要能够掌握已经架构好的知识领域的话,一定是用我们所熟悉的方式,把它用某一个方式把它组织起来——比方说用口诀的方式,比方说用概念的方式。当你把这个复杂的知识,一层的知识把它形成一个统合的口诀,或是形成一个统合的概念的时候,这个就表示你正在用陀罗尼的概念。

The point is to tell everyone that learning is a build-up process. To better remember the knowledge we usually use different ways, for example a summary or code or formula or definition to reorganize the contents. When we do this, we are using the concept of Dharani.

所以,照这个概念来讲,我们再回头来看看《大智度论》里面讲的,为什么陀罗尼能持种种善法令不失,能遮种种恶心、恶行令不生呢?这并不是说《大智度论》,龙树菩萨意思并不是说,唯一一种的陀罗尼,就一定有这样的功效,不是这个意思。 龙树菩萨讲的是说,当我们要令善法不失的时候,我们针对我们现在想要持的哪些善法,我们就必然会有自己相应的陀罗尼在。同样地,佛在教导弟子的时候,要持哪些善法,持哪一类的善法;乃至于说,持许多类的善法的时候,也都会有相应的陀罗尼来教导弟子们。这个主要就是引领众生学习诸法,一定是透过这样的方式去学习的。所以依照这样讲来,这个既然是我们学习的一切方式,所以诸位现在对于陀罗尼最原始的,所谓于一法、一文、一义之中,持一切的法、一切的文、一切的义,是不是就不再陌生了呢?因为这个就是我们学习知识的方法。

Based on this concept, let’s think through why it says in the “Mahaprajna Paramita Sastra” that Dharani can help us to hold all kinds of wholesome Dharmas and prevent them from losing, and restrain all evil thoughts and behavior from arising? Bodhisattva Nagarjuna didn’t mean that there was only one Dharani and it was the master key to everything. What Bodhisattva Nagarjuna was saying is that if we want to hold the wholesome Dharmas with no exception, we must have the matching Dharanis. It’s the same case when Buddha taught wholesome dharmas to his disciples. He would teach his disciples different Dharanis to different dharmas. The main purpose was to lead all sentient beings to learn all Dharmas. And they must be learned in this way. Since it is the universal way for us to learn things, I hope the original definition of Dharani, meaning to summarize all dharmas, all articles and all meanings in only one article, or one dharma, or one meaning, would not be new to you. It is simply because this is the way we learn.

按照这样来讲,各位也许会觉得:「那这样子的话,这个明明是学习世间知识的一个记诵的法门,也是我们学习的方式,那为什么在故事里面又特别提到毘陀罗尼这件事情呢?」我们在这里就要跟大家稍微提醒一下:我们在这里跟大家讲的是,陀罗尼它是一种总持,它是一种的记忆方法;可是这种记忆方法,你既可以用在正的地方,当然你也可以把不好的这些方法用某一个方式把它记起来。所以陀罗尼的本身,它只是一种的方法,它是中性的,它并无关善恶。但是各位却在这一节里面,龙树菩萨说陀罗尼是要持种种善法令不失,遮种种恶心、恶行令不生,却把陀罗尼只讲到善的地方,那是因为我们如果在佛法里面讲陀罗尼,当然讲的就是善法,当然讲的就是有利于大家修行的清净的法;可是如果离开了佛法的范围,在世间法的范围的时候,世间人当然有善、有恶。既然陀罗尼是一个中性的记忆的方法,所以它当然到最后,这个方法发挥出来的时候,也有善、也有恶。

Maybe some people would wonder why Vinaya-Dharani is even mentioned in the story if Dharani is only a dharma-gate of memorizing for learning in the secular world and also a way of learning. We have to mention that Dharani, as an overall summary or a way of memorization, can be used for something either positive or negative. Dharani itself is just a kind of method, it is neutral, and it has nothing to do with good and evil. But in this episode when Bodhisattva Nagarjuna defined Dharani, “to hold the wholesome Dharmas and stop them from losing, and restrain all evil thoughts and behavior from arising”, he seemed to apply Dharani to only positive things. The reason is that when we talk about Dharani in Buddha Dharma we are talking about wholesome dharma, of course. We are talking about the dharma of purity which will benefit all those who practice. However, if we are talking about Mundane Dharma instead of Buddha Dharma, then of course there are good and evil. Although Dharani is just a neutral way of memorizing, when it is applied, it may present either good or evil.

所以,在故事里面的毘陀罗尼,首先我们可以看到这个毘陀罗尼它的目的是要害人的,所以既然要害人,它当然就不是善法;并且它除了害人之外,还会害到自己。害人害己的法怎么可能会是善法呢?所以这个故事里面讲的毘陀罗尼,跟我们在佛法里面讲的陀罗尼,完全相反,完全不一样。那么针对陀罗尼这件事情,它牵扯到还有一些的状况,比方说在《般若经》里面有提到所谓的五百陀罗尼,或者是在弥勒菩萨写的《瑜伽师地论》里面也有谈到菩萨应该具有的妙陀罗尼;这些陀罗尼都是有关佛法的修证,对大家的道业都是有所帮助的。

In terms of the Vinaya-Dharanai mentioned in the story, first of all, we can see that its purpose is to harm people. Since it will harm people, it cannot be a wholesome Dharma. Furthermore, not only will it harm the others, it will also harm the person who uses it. How can a Dharma be wholesome if it harms both the counterpart and the user himself? Therefore the Vinaya-Dharanai mentioned in the story is completely opposite to that mentioned in the Buddha Dharma. Regarding Dharani, there is much more about it. For instance, the so-called Five-Hundred Dharani is mentioned in the “Prajñā Sutras” and the Wonderful Dharani that the Bodhisattva Avalokitêśvara must possess in "Yogācārabhūmi-śāstra" by Bodhisattva-Mahāsattva Maitreya. These Dharanis are related to the practice and verification of Buddha Dhrama and are helpful for everyone’s Dharma cultivation.

我们在接下来几集里面再来跟大家谈,今天就先上到这里。

That’s it for today. We will have more to discuss with you in the following episodes.

阿弥陀佛!

Amitabha!


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