Story 5: 陀罗尼:咒语 Dharanis: Incantations


各位菩萨,阿弥陀佛!

Bodhisattvas, Amitabha!

我们今天仍然继续跟大家讲《佛典故事》。我们因为有牵涉到陀罗尼的这件事情,有一些话不得不跟大家交代清楚,所以我们在陀罗尼方面得花一些时间,然后我们最后再来收敛到故事的本身。

Today we will continue to talk about the Buddhist Story. In the previous discussion, we touched on Dharanis, and there are certain things you have to know about them. So, we will spend more time on them. At the very end, we shall return to the story itself.

我们前面讲陀罗尼它就是总持,就是帮助众生学习佛法的一个善巧方便,所以它有各式各样的陀罗尼,那到了《瑜伽师地论》之后,也有菩萨的法陀罗尼、菩萨义陀罗尼、菩萨忍陀罗尼,跟菩萨的咒陀罗尼。我们前面也跟大家讲陀罗尼在最原初的意义,就是要帮助大家学习佛法的善巧方便;可是后期你可以看在弥勒菩萨讲的菩萨咒陀罗尼里面,已经加入了一个元素,就是为了要度众的方便,难免就是会有菩萨自己的力量,透过自己的神通力量,来宣说一些章句,让持诵这些章句的有情众生能够消灾解厄,这是免不了的事情,这是菩萨道里面恐怕必须有的一个状况。

As we mentioned before, Dharanis mean to centralize all dharmas and hold all meanings. In other words, they are to help all sentient beings to learn the Buddha Dharma easier, therefore, there are many different kinds of Dharanis. In the Treatise on the Stages of Yogic Practice, four dharanies are mentioned, which are the Bodhisattva’s Dharma Dharani, Bodhisattva’s Meaning Dharani, Bodhisattva’s Forbearance Dharani, and Bodhisattva’s Incantation Dharani. We also mentioned earlier that the original purpose of Dharnis is to help the Buddha followers to learn the Buddha Dharma better. And we can see that in the Incantation Dharanis said by Bodhisattva Maitreya, the power of Bodhisattva Maitreya, as an element, has been added to them in order to save the sentient beings more conveniently. By borrowing the supernatural power of the Bodhisattvas, the sentient beings who chant the sentences and chapters are relieved from the disasters and distress. This happens often in the Bodhisattva Way.

正因为这个菩萨咒陀罗尼的状况,再加上历史上演进的一些因素,所以就演变成后代的众生,往往对于陀罗尼这个字,往往迷信于有一些神奇的声音,与一些神奇的字的写法;甚至把这个字刻在一个可以旋转的轮上面,说这个叫转法轮,企图用转法轮的方式来清净身口意。其实这已经偏离了陀罗尼原来的意思,所以我们在这里要给大家说的是,如果您真的志在修行的话,请您务必要注意到陀罗尼是一个总持;这个总持它的对象最终都要回归到佛教的教义,也就是法义的部分,佛教的义理的部分。

Because of the power of the Bodhisattva’s Incantation Dharanis and some historical reasons, the sentient beings of the later generations became superstitious that the sound of dharanis or a special way of writing the dharanis has some magic power. Some even carve the dharanis on wheels that can spin and call it “transmiting the dharma” when spinning them in attempt to purify the body, mouth and mind. This has been strayed away from the true meaning of Dharanis. Therefore, I would like to say to those whose goal is to practice the true Buddha Dharma, “please bear on your mind that dharanis are to centralize all dharmas and hold all meanings.” The objective to be centralized and held has to be back to the doctrine of Buddhism, which is the Buddha Dharma and the Buddha teachings.

所以,比方说在《大智度论》里面的字入门陀罗尼那个“阿”那个字,代表了一切法不生,那你要学习这个“阿”字门的字入门陀罗尼的话,你就一定要先寻找善知识,先闻听善知识的开示,了解什么是一切法不生的义理,然后并且也要能够知道,如何在你的行住坐卧之间,如何去观行一切法不生的状况。这些全部都要透过善知识的开导,然后你本身好好地学习,等到你把这些义理跟观行的方式都学起来之后,然后你再来找一个你最容易用到的字,然后把这个字,跟相应的佛法义理跟行门全部连结在一起,以至于你每一次听到这个字之后,就能够适当地提醒你、彰显你所应该修学的义理跟行门,这个才是字入门陀罗尼的意思。所以,你对于这个志在修行,对于字入门陀罗尼,应该要掌握住先学好所有的佛法的义理,然后想办法把它总结;按照自己的方式总结之后,形成一个有效的陀罗尼,这个才是菩萨道修学的有效的方法。

For example, the word “Ah” of the Word Dharani in the Mahaprajna Paramita Sastra means all dharma’s non-arising. If we are going to learn the Word Dharani Ah, we’ll have to find a enlightened mentor. Listen to the teachings of the enlightened mentor, understand the meaning of dharma’s non-arising and know how to observe the state of dharma’s non-arising during walking, standing, sitting, or laying down. All these should be guided by the enlightened mentors. When we understand the doctrines and know how to carry out behavior observation, we may choose the most common word that we use and incorporate it into the corresponding doctrines of Buddha Dharma and cultivating method so that whenever we hear this word, we will be reminded of the doctrines and the practice method. That is the true meaning of Word Dharanis. Therefore, for those who are devoted to cultivating Buddha Dharma, to come up with an effective dharani, one would have to master all the doctrines of Buddha Dharam and then figure out a way to summarize it. Creating an effective Dharani by summarizing it in our own way is an operational way of practicing in the Bodhisattva Path.

当然如果您志在修行的话,同样也要介绍您〈正觉总持咒〉,这个〈正觉总持咒〉因为这个咒太好了,所以我们仍然要不厌其烦再念一次给大家听:

If you are committed to practice, I would like to recommend you The Dharani of True Enlightenment again because this Dharani is too good. I would like to recite it to you one more time.

五阴十八界,涅槃如来藏,般若道种智,函盖一切法。

一切最胜故,与此相应故,二所现影故,三位差别故,

四所显示故,如是次第现。具足解脱道,及佛菩提道,

求正觉佛子,一切应受持。

The five aggregates and the eighteen elements,

Nirvana and the Matrix of Buddhahood,

Wisdom of the Ultimate Reality,

And Knowledge of the aspects of paths,

All dharmas are summed up in them.

The first is the most supreme among all,

The second is associated with the first,

The third is images projected by the two above,

The fourth stems from variations in the three above,

The fifth is manifested by the four above,

All phenomena emerge in such order.

These five categories of dharmas,

Comprise the Path to Liberation,

And the Path to Buddhahood.

To benefit oneself and others,

Practitioners seeking true enlightenment,

Should comprehend and realize them all.



为什么特别要推荐这个〈总持咒〉给大家呢?因为这个咒同时符合了弥勒菩萨所讲的菩萨法陀罗尼、菩萨义陀罗尼跟菩萨忍陀罗尼;因为这里面具足了一切佛法、具足了一切佛法的义理,并且也具足了我们所应该要学习的实相法,所以这个部分特别推荐给大家。

Why do we recommend The Dharani of True Enlightenment to everyone? Because this dharani agrees with the Bodhisattva’s Dharma Dharani, Bodhisattva’s Meaning Dharani, Bodhisattva’s Forbearance Dharani, and Bodhisattva’s Incantation Dharani said by Bodhisattva Maitreya, and because it contains all the Buddha Dharma, all the doctrines of the Buddha Dharma and the dharma of true reality that we shall learn. This is why we recommend the dharani to everyone.

换句话说,如果您志在修行的话,请您一定要掌握住陀罗尼原来的意思;你要学习陀罗尼的时候,一定要从法义入手,再把它收敛精炼。当然我们也不可否认,有许多的学佛人确实需要 佛菩萨帮他消灾解厄的;甚至我们也不能否认说,也有许多人希望藉此求通、求得;所以对于您有这种需求的话,难免您就会对于一些所谓的世间人一般所认知的咒语真言,比较讲求它有没有应验。

In other words, if you’ve made the commitment to practice, please understand the original meaning of the Dharanis. When you start to learn them, make sure you will start with and focus on the doctrine and then refine it and extract the essence. Of course, we can’t deny the fact that many Buddhist learners need Bodhisattvas to help them eliminate disasters or to rescue them from misfortunes. Neither can we deny that many people long for achievements or getting something out of this. Therefore, when someone has this type of need and desire, it is inevitable that he or she will care about whether the incantations or mantras that most worldly people know are effective.

那如果是这样子,我们先给大家讲几个希望大家注意的地方:首先,任何会伤害有情众生的咒语,绝对不可以持诵!是不是真的会有这样的咒语呢?当然会有。我们说咒语的本身,如果它谈到神验的特质,一定是因为当时说出这个咒语的那个有情众生他本身的力量;但这个有情众生,如果是佛菩萨来宣说,必定都是有益于众生;可是这个咒语,我们也不能排除说,有一些的咒语往往都是有一些个鬼神所诵出来的。而那些鬼神是不是真的能够像 佛菩萨这么清净呢?很难说。所以有些咒语,我们总是很难排除会有一些对有情众生有伤害的状况。所以如果您已经知道某一类型的咒语会伤害有情众生,无论如何都不应该持诵。

If this is the case, there are a few things that we shall be careful of. First of all, for any kind of the incantations, if its purpose is to hurt the sentient beings, it should never be chanted. Does this kind of incantations really exist? Of course, it does. Speaking of the supernatural effectiveness of the incantation itself, it must come from the sentient being who created it. If it is a dharani that was created and preached by the Buddhas or Bodhisattvas, it must be beneficial to all the sentient beings. However, we can’t rule out the possibility that some of the incantations are created by ghosts and deities. Are these ghosts and deities as purified as the Buddhas or Bodhisattvas? It’s hard to say. Therefore, it is hard to rule out the fact that some incantations might hurt sentient beings. If we already know a specific type of incantation would hut sentient beings, we should never want to chant it.

接下来,就是勉励大家,哪怕您希望持诵咒语,佛菩萨能够保您平安,可是仍然希望您不要一味地追求世间的五欲境界。有一些人往往舍本逐末,反而是说希望透过咒语,让 佛菩萨加持他,然后让他在世间的五欲能够更加地享受,这个就是背道而驰了!如果您用这种方式去持诵佛菩萨所宣说的咒语,而要来求世间五欲的话,那我现在就可以告诉大家,那样持诵的咒语绝对没有效用。在这个基础之下,我们还要勉励大家,因为讲求消灾解厄,讲求求通、求得,通常是说您还没有了解到佛法是如何的掌握了您所有秘密的关键;所以我们才说,如果您还是这样子的话,那我要勉励您好好地、精进地学佛,从根本的层次,依照您个人的修行,彻底掌握您的命运。如果您能够这样作,那么消灾解厄、求通、求得,本来就是一个自然会有的果报。

Next, I would like to expostulate everyone who likes to chant incantations, please do not do it for the sake of pursuing the pleasures of the five senses even if you chant the incantations with a hope to have Bodhisattvas keep you safe. Some people wish to be blessed by Bodhisattvas by chanting the incantation so that they can be getting more of the five desires to enjoy in the mundane world. This is obviously catching the superficial but neglecting the essentials. If someone chants the dharanis created by the Bodhisattvas in this way with a purpose of satisfyingthe five desires of the mundane world, I can tell you right now that this way of chanting is completely fruitless. For those whose purpose of chanting incantations is to eliminate disasters or misfortunes, or to desire for supernatural power or some type of benefit, I’m afraid you are still unaware that the Buddha Dharma is the key to unlock all the mysteries that you are puzzled about. Therefore, I earnestly encourage you to follow the Buddha’s teachings and cultivate yourself diligently and you will have your future under control when you are on this path. Being relived from various distress and misfortune, getting supernatural power or some benefits shall be the natural results of dedicated cultivation of the Buddha Dharma.

另外,我们也要跟大家讲,回到故事的本身,因为这个人他求的是叫毘陀罗尼咒,这个咒语是可以害彼的,但未及害彼反自害己。所以依照我们刚才所给各位讲的,会害人的必定是属于邪咒,所以这个跟我们在佛教里面,所有在佛教里面,正统的佛教、正信的佛教里面的陀罗尼绝对不会害人,所以这里面的毘陀罗尼咒不是佛教里面的咒语。不过我们却要叮咛大家,假使一个咒语,假使是不害人,它仅是为己求达、求通,那是不是表示这个就一定不是邪咒呢?这个很难说,因为大家要有一个观念:宣说咒语,只在于宣说的那一个有情众生他是不是有神通的力量在,如果他有神通的力量在,他就可以透过某一些的章句宣说了跟他相应的咒语;然后当有人来持诵这样的章句的时候,他就可以感应到,然后进而帮这个人去做一些事情。

Back to the story itself. The Dharani that this person asked for is called Vinaya-Dharani, and it can hurt the others; however, it will hurt the user himself before it gets to the others. Based on what we discussed earlier, the dharanis that are meant to hurt people are definitely evil. In the true Buddhism, no dharanis is meant to hurt people. Therefore, the Vinaya-Dharani doesn’t belong to the Buddhism. Here is a question for you all. Suppose there is adharani, it does not mean to hurt people but only help people to get wealthy or get supernatural power, or achieve certain secular goals. Is this dharani evil? It is hard to say. We have to understand that the power of the dharanis comes from the sentient being who created them. If a sentient being has this power, he may connect with those who chant his dharanis when the dharanis are chanted and help them with certain things.

现在我们想象一个状况,当你在持诵一个咒语的时候,假设这个咒语帮助你解决了一些事情;如果这个咒语真的是佛菩萨所宣说的,那你可以想象得到, 佛菩萨之所以会帮助你解决事情,祂最终的目的都是希望你能够安心的学佛。所以 佛菩萨绝对不会因为帮助你处理完这些事情之后,还对你有所求,唯一的就是希望你好好学佛而已;可是如果宣说这个咒语的并不是真正的佛菩萨,而是其他的鬼神,那我们就要多考虑考虑了。因为如果是鬼神宣说的咒语,只要宣说的有情他本身有所神通的话,那么即便他只是鬼神,也有它的应验的地方;换句话说,这些鬼神所宣说的咒语,只要你持诵得当,它一样会有所神验。

Suppose you are chanting an incantation and this incantation does help you solve some problems. You have to understand that if this incantation is really created and declared by a Bodhisattva, then the reason that the Bodhisattva solves the problem for you is that he wants to bring you peace so that you can cultivate growth in Buddhism. Bodhisattvas would never ask you for anything else. Again, the only thing the Bodhisattvas want from you is seeing you follow the Buddhas and practice their teachings. However, if it is other ghosts and deities who created and declared the incantations, then we will have to be cautious. For the incantations created and declared by ghosts and deities, if the ghosts and deities have supernatural power, the incantations will be efficacious, as long as we chant them in a proper way.

可是各位要想想看,当你持诵这个咒语的时候,并不是因为这个咒语有神奇的力量,或是神奇的书写方式,而得到神验,它的力量其实是在于宣说这个咒语的有情;所以当你持诵这个咒语的时候,你就相当于请当时宣说这个章句的有情,去帮你解决事情;那么这一位背后的这个有情,如果他本身心并不清净的话,当他在帮你解决事端的时候,想当然他的相应对你会有所求。就如同世间人请人家帮忙之后,那帮忙你的人少不了也会对你有所要求,至少至少心里一定会惦记着,当时我是怎么帮你的,以后我有发生什么事情的时候,你也同样要助我一臂之力。从这个世间人都有的心态,你就可以推知,鬼神他的心意如果不清净,那么你去诵他所宣说的这个咒语,而得到应验之后,那想必在未来你也需要去还他一些事情;那么这个部分你就很难想象,到底是要用什么样方式去偿还了。

Now, we know that when we chant incantations, we may see the magical power, but the power does not come from the incantations themselves or from the magical way of writing them. It simply comes from the sentient beings who created and declared them. When we chant an incantation, we are inviting the sentient being who created and declared the sentences and chapters to help us solve some problems. If this sentient being himself is not purified, he will ask us for return when he is done with helping us. This is the same case as in the mundane world. People who helped us would probably ask for something in return. At least, he would probably remember how he did us a favor and would expect us to pay him back whenever he needs it. From this example in the mundane world, we can infer that if the mind of the ghosts and deities is not purified, they would probably ask us something in return when we chant the incantation calling for help and are answered. In terms of in what way to pay back, it is hard to speculate.

所以我们要跟大家讲的就是,邪咒即便不是佛菩萨宣说的,是一般鬼神所宣说的咒语,它也有它应验的时候;可是如果这个鬼神不清净的话,那么你持诵这个咒语,代价是目前很难想象到的。所以还是要奉劝大家小心为上。

Again, the evil incantations may be effective and if the ghosts and deities are not in serenity and tranquility, then it is hard to imagine the price in return. So, please be careful what dharanis we want to chant and what we ask for.

至于这个故事的本身,我们针对陀罗尼给大家讲了这么多,其实这个部分——这个故事说,跟他人索求一个毘陀罗尼咒,要能够害他,也能够害己。那这个毘陀罗尼咒,在这个故事里面,其实就是我们的瞋恨啊!因为我们只要瞋恨心起来的时候,因为我们的习气使然,所以只要瞋恨心之所在,我们都想要向对方来索求相应的回报,也就是报复的意思。所以瞋的生起的顺序,必然是我们先在情绪上面起来,先生气之后,这个生气起来的状况如果没有适当地消解,剩下来的心行就是思索报复。而所有的瞋,我们想想看,比方说以故事的这个人来说,他被对方毁谤之后,这已经是先前的事情;先前发生过的事情,然后他因为先前的这个毁谤,把这个瞋恨的心行留住,然后在里面再翻搅、翻搅、翻搅,到最后形成了报复的心态,并且久久不能放下。所以请大家想想看,这个人他的瞋是不是害己在先呢?因为他根本就还没有对对方展开实质报复的时候,他的瞋行就已经在自己的心里面千回百转了;我们知道所有一切的瞋行,所有一切的生气,到最后对于你的身体摆明了就是一个很大的伤害。甚至之前我还读到有一篇统计,说在台湾的许多人,甚至每周一定生气一次;当然统计数据,我们不知道到底准确性如何,但是可想而知的就是,众生这个瞋行几乎是很普遍的。而所有的瞋行,您想想看——以这个故事为例子,所有的瞋行是不是都是会先伤害自己的身体呢?因为你根本就还没谈到了什么报复的事情,当你还在酝酿,还在筹措的时候,这个瞋就已经在你的身体上面留下了许许多多的伤害。

We’ve talked a lot about Dharanis. Let’s go back to the story. It says one person asked another for Vinaya-Dharani which was able to hurt another person as well as himself. What indeed is this Vinaya-Dharani in the story? It is actually our hatred. Hatred arises because of our habitual tendency. When hatred arises, we want to revenge. Therefore, the sequence of arising hatred is, first, it is our emotion that is disturbed, and what comes next is to plot a revenge when the emotion is not cleared up. Let’s give a second thought how hatred is brewed mentally. In this story, after this person was slandered, even though the incident happened before, and because of this slandering, this person dwelled in the mentality of hatred. The hatred was brewed, stirred and shuffled and eventually a plan of revenge came into being, and he could not let it go. Wasn’t the hatred inside him actually hurting himself first? Before he took any action, hadn’t he been pondering on it constantly? It is a common sense that any kind of hatred or anger is harmful to our health. I recall a research statistics says that people in Taiwan get angry at least once a week. Let’s not dig into the accuracy of this statistics, but one thing is obvious, which is getting angry is very common among sentient beings. And without exception, hatred will cause harm to our health first. Way before any actions are taken to revenge, the hatred has been brewed inside, which causes all kinds of sickness to both the body and the mind.

那这个瞋从这个方面来看,是一个非常非常有趣的现象,大家不妨想想看,所有的众生不是都是自私自利吗?众生不是都是想办法要追求自己最大的利益吗?可是众生却一天到晚生气,一天到晚对周围的有情生气,而你每次有瞋心起来的时候,就是先害自己,就如同故事里面所说的毘陀罗尼咒啊!因为你根本就还没有对对方有所应验报复,所以你就是先伤到自己,众生都是这样自私自利,可是却老是伤害自己,而自己不知道。

From this perspective, we may find hatred a very interesting subject to talk about. Think about it, aren’t all sentient beings selfish? Aren’t they always trying to maximize their profit? But they always get angry, get angry at the sentient beings around them. And once this hatred arises, it always hurts the one who has it first, just like the Vinaya-Dharani in the story. The revenge is not made yet, so, it is always the one who has the anger gets hurt first. All sentient beings are selfish as such, but they don’t even notice that they hurt themselves badly with anger.

所以这个实在是一个非常有趣的现象,真正对自己好的话,那岂不是应该永远都别生气才是对自己好吗?所以从这个观点来看,我们就晓得这个瞋行的对治,显然是修行的一个很重要的事情。因为这个瞋之所以这么厉害,就是因为它反复地伤害自己;而且瞋的伤害不仅在当下,更会祸延后世,怎么说呢?我们说在经文里面,佛菩萨屡次地告诫我们,就是说瞋,比方说有一些形容词说,瞋好像火一样,会烧功德林;那为什么会烧功德林?就是瞋会让你对于众生来讲,相当于你要把众生驱离,甚至要危害众生;那这样作的结果,你在当世如果跟众生犯了瞋的心,或是甚至有瞋行,实际去作了之后,后世大家再相遇的时候,这个当时受你瞋行的这个众生,很显然后世再看到你的时候,都自然会选择离你远一点,甚至就是老看你不顺眼。像这样的状况,如果从菩萨的角度来看,你对众生犯瞋行之后,以至于使得众生后世要远离你,乃至于说看你不顺眼,那么你又如何去教化众生?如何去度众生呢?

Isn’t it a very interesting phenomenon? If we truly care about ourselves and want to treat ourselves well, shouldn’t we never get angry? From this point of view, we know that learning how to manage our hatred is an important part of our practice. The reason that hatred is so bad is because it repeatedly hurts us. And it doesn’t end there; its consequences will extend to lives to come. Why is that? In the sutras, the Buddhas and Bodhisattvas have repeatedly warned us that hatred is like fire and it burns the forest of virtues. How so? Because hatred will repel all sentient beings, or even cause them harm. As a result, the sentient being who meet with us in the future lives would stay away from us, dislike us, or even feel disgust of us. Under such circumstances, for a Bodhisattva, how are we going to teach or deliver them?

另外一个层面来看,就是说所有一切的这个福德,中间有包含一个重要的因素,就是如果你跟众生之间,有所谓瞋行的这个行为在过去世发生的话,那么未来世大家相见的时候,也必然都会兴起了跟当时的瞋行相应的果报出来。所以,这个果报显然不会是一个可爱的果报啊!因为瞋的本身就是让人生气,是一个不可爱的东西;所以按照因果相应的道理,它的果报也必然是一个不可爱,你所讨厌的果报。所以这个不可爱的果报,在你的未来世对现的时候,无形中就是会减损你当世的福德。所以佛菩萨才会反复地告诫,有志于菩萨道修行的菩萨们,千万千万要戒瞋,因为瞋的危害太大了!瞋是一个大大的性障!所以就是说,修行的重要的一个指标:就是大家要对治瞋。这个对治瞋,恰巧就是菩萨六度修行里面的其中一个叫作忍辱度的内容。

The hatred act can deteriorate the accumulation of virtues and rewards. If there is hatred in us against other sentient beings, there will be a corresponding karmic retribution when we meet with each other in the future. Obviously, it won’t be an adorable one since hatred itself isn’t something people like. Therefore, according to the concept of cause and effect, the consequence will be sickening and repulsive and such consequence will be derogatory to our virtues imperceptibly in the future. This is why the Buddhas and Bodhisattvas keep reminding us to abstain from getting angry. Hatred is a huge dispositional hindrance. Therefore, one of the major goals for practice is to learn how to manage and stop hatred. And this is also the content of forbearance in the six paramitas of Bodhisattva.

那前面几个讲次里面,我们曾经跟大家说忍辱度的内涵:第一个内涵,就是所谓的世间忍的层次。而世间忍有绝大部分,都是在对治瞋,对治瞋并不容易;因为你想想看,众生都是这么自私自利,可是却不断地犯了瞋的心行,来伤害自己而不肯改过,也很难改过。这个就是告诉你要对治瞋并不是一件简单的事情,同样的它得要有一些方法;这个方法,佛菩萨在忍辱度里面,有教给我们一些方法,告诉你碰到逆境的时候,你应该要怎么去观行。

We’ve talked about the connotations of forbearance in the previous episodes. The first meaning is the so-called forbearance in the mundane world, for the most part of which is about how to manage hatred. It isn’t easy to manage hatred. We all know that all sentient beings are selfish and they keep having this mental behavior of hatred to hurt themselves. They aren’t willing to change and it’s hard to change, too. So, what it means is it isn’t an easy thing to manage hatred. To manage hatred, there has to be some specific methold. In the paramita of forbearance, the Buddhas and Bodhisattvas have taught us some methods on how to do it through practice of behavior observation.

比方说,我们之前曾经讲过音声陀罗尼里面就有谈到,佛有教导大家,碰到这些不顺耳,甚至是毁谤的,人家对你毁谤的言词的时候,你应该怎么样去观行;透过这样子的一个教导,如果你自己在作的时候,你就应该实际去作作看,那实际去作作看的时候,你就有了一些体验;这个体验如果再加上佛菩萨的教导之后,你就可以想办法自己来设置一些陀罗尼——音声陀罗尼,自己设计自己的音声陀罗尼,然后让自己能够妥善地运用 佛菩萨的教导,帮助你对治瞋。这是一种的方式,当然对治瞋的方式,还有其他的方式;比方说观行五蕴的部分,也是一种对治瞋的方式,有种种的方式。

For example, about the Sound Dharani, we’ve mentioned that the Buddhas have taught us how to observe our behavior when hearing what we don’t want to hear or false accusations against us. For such teachings, we shall try them and get the first-hand experience. With this, we may even try to come up wtih our own Dharanis, our own Sound Dharanis, with which we may apply the teachings from the Buddhas and Bodhisattvas to managing our anger. Obviously, this is just one of the many methods to manage anger. There are many other methods, such as practicing observingthe five aggregates.

但是我们要跟大家讲的是这个故事里面,众生会想要去求那样的陀罗尼,这个陀罗尼还没害到对方,就先害自己;这个其实就显示了正是众生所常犯的瞋行。那要对治这个瞋,就需要回归到原始陀罗尼的义理,请大家从忍辱度里面——忍辱度里面有好些个善巧方便,当大家在学习忍辱度这个部分的时候,不要都是在心平气和的状况之下听听忍辱度,觉得言之成理就好了;实际上你要把它变成一个总持,变成一个陀罗尼的话,你除了要懂之外,更要实际的把它用用看。这个就是我们之前告诉大家的,除了对义理的了解之外,也要有观行的方法。当你把义理跟观行的方法都掌握了之后,你就可以把它结合成陀罗尼;一旦你把它结合成陀罗尼之后,对于你对治瞋才会发挥很有效的效果。

What we are trying to explain by telling this story is that the sentient beings would still want to pursue the dharanis that would hurt themselves first before they get to the others. This actually shows the hatred act that most sentient beings would usually have. In order to manage the hatred, we will have to look into the doctrine of original Dharanis. In the paramita of forbearance,there are many expedient methods to deal with hatred. When we learn the paramita of forbearance, we’d better not just listen to the explanation quietly and peacefully and think it stands to reason. If we wish to transform it to an overall summary which is to centralize all dharma and hold all meanings, or a dharani, in another word,not only do we have to understand it, but we also have to apply it. This is what we’ve mentioned before. Understanding the meaning of doctrine is not enough, we will also have to know the method of practicing observing behavior. Once we master the principles of these, we can combine it to create a Dharani. And once the Dharani is formed, it will be effective on managing our hatred.

我们今天关于这个故事,我们就讲到这里为止。

That’s it for today.

阿弥陀佛!

Amitabha!


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