各位菩萨，阿弥陀佛！
今天我们继续跟大家讲佛典故事。有一些菩萨也许今天才刚开始看到这一集，所以我们跟大家说，我们会说这个部分的内容，最主要是因为我们从一个佛典故事而来的。
Bodhisattvas, Amitabha!
Today we will continue to talk about a topic related to a Buddhist Story. Some bodhisattvas may just tune in today. So, to let everyone catch up, the reason we are talking about this specific topic is because it’s from one of the “Buddhist Stories”.
这个佛典故事说到的是：有一个人他想要学一个咒，这个咒语不仅能够伤害了他所恨的人，并且会伤到他自己；他对这样的咒语，不仅心里没有生起惧怕，反而急切地想要得到这个咒语；他只求要能够伤害对方，即使会伤到自己也在所不惜。这个故事里面有提到陀罗尼这三个字，所以我们就针对这个陀罗尼，一路给大家讲下来。
The story is about a man who wanted so eagerly to learn a mantra (dharani) that could hurt his nemesis. Even knowing that this mantra could backfire and hurt himself, he had no fear of the consequences, and still wanted to get his hand on it. All that he desired was to hurt his enemy, despite the fact that it would also harm him. We will carry on and have more discussion about it.
上一次我们看到，从《般若经》里面谈到了各式各样的陀罗尼，已经超越了原始陀罗尼关于记诵这个方式而已，它也有包含说，如何理解、如何忍辱，乃至于如何能够在观行诸法不生的一面。我们上一次有讲到，这个陀罗尼精简、精简到最后的时候，会收敛到《大智度论》里面讲到的一种方式。《大智度论》里面有说，从“阿”开始到最后的“荼”，当时的梵语的体系有四十二个字是根本的字，从这四十二个根本字可以组合成当时的梵语。这种的陀罗尼，就是用这四十二个根本字，来把佛法里面需要大家常常关注的义理，把它贯注在里面。
Last time, we discussed multiple dharanis in Mahāprajñāpāramitā-sūtra, which already exceed the original method of memorization. They also include methods of understanding, forbearance and observing dharmas non-arising in behavior. We also mentioned that when a dharani is simplified further, it will be summarized into a method discussed in Mahaprajna Paramita Sastra. It says in Mahaprajna Paramita Sastra that the Sanskrit language system is built on 42 basic letters which starts with “Ah” and ends with “Tu”. This type of dharani has the crucial doctrines of Buddha dharmas embedded in the 42 base letters.
比方说，我们上次讲的四十二个字里面的，首先开始的就是“阿”这个字，当我们把一切法不生、或者是无生忍所需要知道的义理，跟它所需要的观行的目标，把这些事情全部都把它集合总结在这个“阿”里面。那么一旦你把它总结在这个“阿”里面的时候，那因为“阿”这个字在梵语里面它是一个根本的字；所以换句话说，当你这样子的方式去把它结在“阿”这个字里面的时候，当你听人家说话，就是听人家说梵语的时候，你如果听听听，如果这个人说话里面有说到“阿”这个字，然后你听到了之后，因为你之前已经很谨慎、很用功地把“阿”这个字，跟一切法不生的义理，把它连结起来了，所以当你听到人家讲话出现“阿”这个字根的时候，你就能够随时地提醒自己要能够观行一切法不生的状况。所以以这样来说的话，你就相当于只要能够跟人家说话，甚至是自己自言自语的时候，都能够因为对“阿”的敏感性，所以你会常常去提醒自己要深入观察一切法不生的义理，乃至于说要深入要对一切法不生的种种的境界加以观行。这个就是一种修行的方式──透过“阿”这个字的修行方式。
When we embed into the “Ah” all doctrines related to all dharmas non-arising or the acceptance of never being born (anutpattika-ksanti) and their goals of behavior observation and when we hear people say “Ah” in the conversation, we will involuntarily connect it to the doctrines of all dharma non-arising. Therefore, while we come cross “Ah” either when we hear other people mention it or we ourselves say it when talking to ourselves, we will remind ourselves to look deeply into the doctrines of all dharma non-arising and observe in-depth all the behavior and phenomenon related to all dharma non-arising. This is one way of practicing, which is through the syllable “Ah”.
那这四十二个字里面，除了“阿”这个字，当然 龙树菩萨也举了其他的字的例子，比方说“罗”这个字，它所代表的意思就是一切法清净离垢的意思。所以换句话说，如果你在跟人家交谈的时候，听到“罗”这个字的字根的时候，就能够提醒您要如何去观行一切法皆是清净离垢。
Other than “Ah”, Bodhisattva Nagarjuna also used other letters from these 42 base letters as examples, such as “Luo”, which stands for all dharmas being pure without defilement. This also means when you are conversing with others, the moment you hear the syllable “Luo”, you should be reminded how to observe all dharmas being pure without defilement.
又譬如说“波”这个字----第三个字“波”----那就是一切法归于第一义，第一义当然就是如来藏的义理。所以当你在听到一切人的说话当中，出现了“波”这个字的字根的时候，那你就要来反观：到底目前的境界跟如来藏的关系是什么？如何能够回归到第一义？
Another example is the base letter “Bo”, which means all dharmas returning to the ultimate truth, and of course, the ultimate truth is the doctrine of Tathāgatagarbha. So, whenever you hear the syllable “Bo” in a conversation, you should examine the correlation between the current state and Tathāgatagarbha, as well as how to return to the ultimate truth.
所以按照这样的方式，从“阿”开始总共有四十二个字，每一个字都是赋与它一种佛法的义理，这个我们把它叫作字的陀罗尼。这个部分，显然从刚才我们谈到的五百陀罗尼，到现在这个所谓的字的陀罗尼，很显然的这已经是精简再精简的一种学习方式。不过我们要提醒大家的，就是这个纯粹是一种的总持；它就是一种方法，帮助你学习的方法。因为当时的梵语，这四十二个字是根本，所以用这四十二个字；现在你如果要从这四十二个字再能够衍生陀罗尼的话，那恐怕就不是那么恰当。
Likewise, a total of 42 base letters starting from “Ah” are given different doctrines of Buddha Dharma—this is what we called Letter Dharani. Obviously, both the five hundred Dharanis that we discussed before and the Letter Dharanis are simplified methods for learning. Please be noted that they are mnemonic that centralizes all Dharmas and holds all meanings. Again, they are ways to help you learn. Because these 42 letters are the base letters in the ancient Sanskrit, they are endowed with specific meaning of Buddha Dharma. However, if you want to apply the idea of Dharanis on these 42 base letters to any other language again, it might not be suitable.
因为比方说，我们现在说的话，在台湾叫国语，在大陆叫普通话，这个话里面并不是以这四十二个字当作一切字的根本；又比方说，如果是说英文的人，他更是不见得会以这四十二个字为一切字的根本。所以当你如果把这四十二个字，把龙树菩萨讲的这句话，把它就当成一个真理一样，然后这个字，每一个字俨然就变成一个神圣的字眼，完全都不能变的话，显然那这样，你就误会了陀罗尼的意思。因为陀罗尼，它就是一种总持的方法，所以是适应当时梵语的情境，所以才有了这四十二个字。
For example, mandarin, the language that we are speaking, does not use the 42 letters as the basics and build on them, neither is English. We would get the whole idea of Dharani wrong if we take what Bodhisattva Nagarjuna said word by word. Therefore, Dharanis, as mnemonic to centralize all dharmas and hold all meanings, are suitable back then in the ancient Sanskrit when they were applied to the 42 basic letters.
如果按照今天来说的话，你可能就会按照我们今天国语或普通话的发音的方式，来发展一套的陀罗尼，这样子对大家的修行才更有用处不是吗？所以，对于龙树菩萨在这一段讲的四十二个字，我建议大家不要把这四十二个字，把它当成说这四十二个字各自有它的神圣，所以说一个字都不能改，不是这个意思。因为学佛法是要学它的义理，而不是学这些字。
So, in modern times, wouldn’t it be better for our practice if we develop a set of dharanis based on the pronunciation of mandarin? Hence, for what Bodhisattva Nagarjuna said regarding these 42 letters, my opinion is that we don’t make the 42 letters holy. The goal of learning Buddha dharmas is to understand its meaning and essence, but not to study these letters.
那除了这个之外，接下来我们再看看，在《瑜伽师地论》里面也有谈到了陀罗尼，不过《瑜伽师地论》里面在这个部分的讲法，是弥勒菩萨专门为了菩萨而说陀罗尼，其实这个立场跟龙树菩萨是完全一致的。因为之前的讲次里面，我们曾经跟大家说龙树菩萨有说声闻人因为学的法，只是为了要自己度自己；所以相对来讲，他要解脱的、要学的法就相对单纯得很多，所以声闻人不需要讲求什么样的方法。
In the Yogācārabhūmi-śāstra, Bodhisattva Maitreya also talked about dharanis for the bodhisattvas and his standpoint is the same as Bodhisattva Nagarjuna. In the previous episodes, we’ve talked about bodhisattva Nagarjuna stated that sound-hearers, or śrāvaka, practice for self-liberation, hence the dharmas they have to learn are relatively simple and they do not have to be particular about the method they use.
可是菩萨就不一样了，菩萨因为要在三大阿僧祇劫里面自度度人，要学的法太多太多了，所以菩萨一定要有阶段目标，一定要有良好的方法。所以在《瑜伽师地论》这个部分也有特别强调；这一部分谈到了，叫作菩萨妙陀罗尼。菩萨妙陀罗尼之所以强调菩萨，就是因为这是菩萨所需要，这是菩萨所独有的。这一个部分分成四个部分：一个叫法陀罗尼、一个叫义陀罗尼、忍陀罗尼、咒陀罗尼；每一个部分，弥勒菩萨都有特别讲说，这个就叫菩萨的法陀罗尼，菩萨义陀罗尼……，每一个陀罗尼前面都会冠上菩萨这两个字，来强调这个是菩萨所当学的陀罗尼。
那所谓的菩萨的法陀罗尼，就是针对一切的佛法能够忆持不忘，这个比较像是我们前面讲的五百陀罗尼里面的闻持陀罗尼。
For bodhisattvas, it is different. Because Bodhisattvas have to practice for three asamkhyeya oens (kalpa) to liberate themselves and all beings and the dharmas they need are massive. So, bodhisattvas have to set goals for each phase and have to have specific methods. This is emphasized in Yogācārabhūmi-śāstra. In this regard, the Dharanis mentioned are called Bodhisattvas Dharanis. That it emphasizes on “bodhisattvas” is because they are what the Bodhisattvas need and they are specifically for Bodhisattvas. Bodhisattva Dharanis contain four parts, i.e. Dharma Dharani, Meaning Dharani, Forbearance Dharani, and Incantation Dharani. Bodhisattva Maitreya added “bodhisattva” to each dharani in order to emphasize that these dharanis are what bodhisattvas should learn. Bodhisattva Dhrama Dharani is to help remember all Buddha dharmas without forgetting them, which is similar to the aforesaid Hear-and-Retain Dharani in Five hundred Dharanis.
菩萨义陀罗尼讲到的，是对一切的佛法的义理能够分辨而不会忘失，那这个部分也像是前面我们讲的分别陀罗尼；不过这部分的义陀罗尼，就像我们之前在跟大家解释分别陀罗尼跟闻持陀罗尼，显然义陀罗尼它所牵涉到的境界，可能就是要比法陀罗尼更为深入、更为胜妙。
Bodhisattvas Meaning Dharani is a way to understand and remember the meanings of all Buddha dhramas, which is similar to Differentiating Dharani that we discussed earlier. Just like the difference between Differentiating Dharani and Hear-and-Retain Dharani, Meaning Dharani is more in-depth and marvelous than Dharma Dharani in terms of the state of dharma involved.
第三个叫作菩萨的忍陀罗尼，请大家注意到这里面谈到了忍陀罗尼，弥勒菩萨强调的是安住于法的实相，这个部分跟前面我们讲的音声陀罗尼有很大的不一样。因为前面谈到的音声陀罗尼，主要是对他人的言词声音能够不喜不瞋；可是这边的忍，谈到的却是安住于法的实相。这也就是告诉大家：所谓的忍这个字，在佛教的修行里面，不是仅仅是不生气而已。其实所谓的生不生气这个部分，都叫作世间忍，或者是众生忍的范围里面。
The third is called Forbearance Dharani. Please be noted that for the Forbearance Dharani discussed here, Bodhisattva Maitreya emphasizes on abiding in the ultimate truth of dharmas, which is very different from the Sound Dharani that we mentioned earlier. The Sound Dharani means to stay indifferent of, not excited or upset with, the words and sounds of others. But the forbearance in Forbearance Dharani is abiding in the ultimate truth of dharmas. In other words, “forbearance” in practicing Buddhism is not simply the practice of not getting agitated. Not getting agitated is of the mundane forbearance, or the forbearance of the living beings.
那么安住于法的实相，这个部分有更多的部分较是在法忍的层次里面，这个部分是一般的学佛人比较难去关注的点。怎么说呢？我们说一般的学佛人，在刚学佛的时候，大部分的状况来说，大家都是希望，我来学佛了之后，我们都希望透过佛菩萨，我们希望能够指点迷津，或者希望佛菩萨能够指导看如何能够让生意做得更好，或者能够让小孩更听话，或者能够让自己运途更顺遂。甚至也有许多人，在学佛的过程中，虽然没有明确地谈到说，要求富贵、求什么的，可是他却非常重视佛有没有来给他摩顶，他有没有见到佛的身像等等，这个叫作感应的层次。
In terms of abiding in the ultimate truth of dharmas, most of it is about forbearance of dharma, which is generally overlooked by regular Buddhist learners. Why do we say that? Well, generally, most people when they start to learn Buddhism, hope to gain some guidance from Buddhas and Bodhisattvas on life, business, prosperity, and more. Some people care more about the ability of telepathy, for instance whether Buddhas reveal themselves, or whether Buddhas come to rub their crown and etc, even though they don’t ask for wealth or anything openly.
有一类型的人就是非常地希求感应；那么这一些人，可以说在学佛的时候，在刚开始学佛人里面，是有不少像这类型的人的；那么这一种的这个状况，我们从众生的根性来说的话，我们也不能够不接受说，众生本质上就是如此。但是如果您现在在电视机前面，听到了我这样说之后，也希望多少能够给您一点建议：就是说学佛不是在希求这一些的事情，学佛其实追求的是无上的解脱跟无上的菩提；所以您如果用到处希求的心态去学佛的话，那么您在学法的过程中，就会处处、甚至是说常常会遭遇到遮障。这个也就是说，真正的佛法是不会跟众生谈希求的这些事情、谈欲求的这些事情，实际上要指导众生的，反而是希望众生透过 佛陀的开示之后，能够自己主动地来离开这些欲求，离开了这些不切实际的妄想，这个才是学佛真正要学的。
Some people really crave for telepathy, which is actually quite common among beginners. We have to accept what they are because they are what they are. It is their lineage. But we hope to give the audience some suggestion: Wishing for such things shall not be the ultimate purpose of being a Buddha follower, but to achieve unsurpassed liberation and Bodhi. If you keep yearning for gaining secular benefits in learning Buddhism, high chances are you will encounter a lot of obstacles. True Buddha dhama does not teach the sentient beings how to gain the earthly benefits that they wish or desire for, but to awake them to voluntarily renounce the desires and eliminate the illusions through the Buddhas’ teaching, which is the what they shall learn.
所以，学佛学到的佛法，显然跟世间人所期盼的指点迷津、富贵这些事情，实际上是背道而驰的，所以才说佛法背俗。这个部分如果您听到这一点，希望您能够多少能够把它记在心里面。换句话说，佛法的本身是非常地清净的，佛法也不会跟你谈神通的这些事情；佛更不会一天到晚就在你面前示现给你看，然后告诉你说：你学得多好、多棒！这些其实都是着了神鬼的境界去了。佛法的本身是很纯净、很单纯的，它刚开始入门的时候，就是要从我们身体，我们自己的行住坐卧里面，从我们的蕴处界里面去观行，然后破除我相的执著，接下来再进一步寻求开悟明心，这个才是真正的佛法。
Hence, the true Buddha dharma that we shall learn from the Buddhas is not what worldly people expect it to be, such as guidance to the right path in secular life or wealth. It is the opposite of what the worldly people expect and this is why we say that Buddha dharma does not align with common beliefs. Hope you will keep this on your mind when you hear this part of the discussion. Buddha dharma itself is pure and peaceful. Buddha dharma will not focus on supernatural power. Neither will the Buddhas reveal themselves to you constantly, nor compliment you for your accomplishment because only ghosts and deities will do so. Buddha dharma is pure and clean in itself. Practice of the true Buddha dharma starts with behavior observation of the actions of our physical body first, such as walking, standing, sitting, and laying down to observe the functionalities of the five aggregates, then proceeds to abolish the attachment of the appearance of self, and then seeks awakening. This is the real Buddha dharma.
所以，如果谈到菩萨的忍陀罗尼这件事情的话，因为 弥勒菩萨讲到的是安住于法的实相；所以对于一切还没有开悟的菩萨们来讲，您是不知道如何安住于法的实相。但是在您还没有开悟明心之前，我们多少也可以学着如何去行菩萨的忍陀罗尼，这个您就不妨把我刚才的劝诫把它记在心里。真实的佛法不讲神通，不讲一天到晚指点迷津，也不讲感应，其实是很平常的，就是要让我们解脱于烦恼，并且将来让我们开悟明心用的。如果您能够信受这一点，也可以说您就有趋向于菩萨的忍陀罗尼了。
Again, in terms of the Forbearance Dharani, it is abiding in the ultimate truth of the dharma, as Bodhisattva Maitreya says. However, those who haven’t realized awakening may not know how to abide in it. They may still learn to practice Bodhisattvas Forbearance Dharani before realizing awakening. Please keep this on your mind. Practice of the true Buddha dharma does not focus on supernatural power, does not focus on providing guidance on finding an easy path in worldly life, and does not focus on telepathy. Instead, it is simple and nothing out of ordinary. It just prepares us for being liberated from worldly worries and reaching awakening in the future. If you can accept and believe in this concept, you have already started to approach the Bodhisattvas Forbearance Dharani.
那当然就是说，另外一个要给大家的建议，就是正因为佛法跟一般人所认知到的世间法有很大的差别，所以真正的佛法，绝对不会像一般的世间法，这样子广为大众所欢迎拥戴。因为一般的众生都是具足了贪瞋痴的，那么这一些的众生，大家都爱乐的法，就如同大家在演艺圈里面所看到的粉丝追逐明星一样；如果是这样子的话，你可以想象到，这样子讲的佛法，一定不是真正的佛法。
Here, I want to remind everyone again that the true Buddha dharma will not be easily accepted widely by the commonalities because it differs greatly from the mundane Dharma consented by them. The sentient beings blinded by the greediness, hatred, and ignorance would enjoy earthly dharma appealing to their senses. The zeal of fans chasing celebrities in the entertainment circle is a good example. So, you shall see that the Buddha dharma propagated as such must not be the real Buddha dharma.
那么另外一方面来说，真正的菩萨看到众生这样追逐世间法，而不晓得要来佛法中正确地努力的时候，菩萨因为不忍于众生的关系，所以一定会出来呼吁大家，教导大家要学习真正的佛法。可是这个时候，就总难免会碰到原先世间法上既得利益者的抵制，所以菩萨常常不得不出来进行法义辨正。也就是菩萨经常会讲出来，或者写出来说哪些人讲的法不对，哪些人讲的法有问题，什么才是正确的佛法等等。那么这一类型的法义辨正，主要的范围都是在跟大家谈什么才是真正的佛法，不是在谈身口意。所以这个法义辨正，跟一般人的守不守口德、有没有口德这件事情，是完全不一样的。
When the real Bodhisattvas see the sentient beings pursuing the mundane dharma, instead of endeavoring to learn the true Buddha dharma, they cannot bear it and would call out to people to learn the true Buddha dharma. Then, they would be resisted by those who have been making profits from propagating the mundane dharma, therefore, they would have to stand up and debate against the false views and teachings. During this process, names will be mentioned, misinterpretation of the Buddha dharma will be pointed out, and the correct Buddha dharma will be stated. Such debate always focuses on establishing the correct concepts of true Buddha dharma, rather than criticizing the physical, verbal or mental misconduct of those in question. It certainly is not personal attack, therefore, it is not a question of discreetness in speech.
可是许多的学佛人，往往看到菩萨不忍于众生而出来法义辨正的时候，世间人往往都会觉得这个菩萨没有口德，可能是修行不够。可是大家请听我的劝哦！因为在看这件事情的时候，你一定要看这个菩萨出来，他是在作法义辨正呢，还是在随便批评人家行为的过失。如果是后者的话，你可以说这个人没有口德；可是如果是前者的话，法义辨正是无关对象的行为过失的，他讲的纯粹是告诉众生什么东西是真正正确的佛法。所以他是基于大悲心，才会愿意承担，然后出来法义辨正的。对于这点来说，也请大家要能够安忍，如果您能做到这样的话，我们也说您在这方面，已经有趋向于菩萨忍陀罗尼了。
When a Bodhisattva cannot stand the sentient beings being fooled and stand up to tell them the right from the wrong, many ordinary people and even Buddha followers may feel that this Bodhisattva does not have restraint in speech or have good virtues. But before you judge, please make clear if this Bodhisattva is debating against the false teaching or he is criticizing others’ mistakes with no restraint. If it’s the latter, you may conclude this Bodhisattva has no virtues; Otherwise, the Bodhisattva is simply trying to stop people from being fooled by the falsified Buddha Dharma. He took the responsibility out of his compassion for us. Regarding this, we have to have a right judgment and manage to live with it. When you are successful in doing this, we can say you are approaching Bodhisattva Forbearance Dharani.
接下来，再来跟大家讲的是最后一个，弥勒菩萨讲的最后一个叫作菩萨的咒陀罗尼。这个咒陀罗尼讲到的部分，就是菩萨由等持自在而宣说，能除有情灾患之章句，令彼章句皆悉神验无所唐捐。这个部分，诸位菩萨看到了 弥勒菩萨的讲法之后，有没有觉得很熟悉啊！因为，菩萨的咒陀罗尼开始讲到了能除有情灾患，这里就表示说这一类型的陀罗尼，它的目的是在透过一些的方法，能够有效地帮助有情解除灾患；而这个所谓的方法，是透过名相跟章句把它串联起来。比方说，一句话或是好几句话把它串联起来以后，那这个章句，当你去念诵这个章句的时候，它就能够有所神验，能够除掉有情的灾患，然后说无所唐捐。
The last dharani we are going to talk about is what Bodhisattva Maitreya called “Bodhisattva Incantation Dharani”. This dharani is an articulation of serenity of meditative stabilization attained by Boddhisattvas. It is teachings capable of diminishing the sentient beings’ sufferings and proving the teachings effective and fertile. You may feel familiar with the discourse by Bodhisattva Maitreya because this dharani touches on diminishing sufferings of the sentient beings through such method as connecting the phrases and terms. For example, when some words or sentences are connected together into a paragraph and chanted, it has the magic effect of destroying disasters and suffering that the sentient being may encounter and the efforts will be awarded.
各位不妨先想想看，就是说这一句 弥勒菩萨的开示──咒陀罗尼的开示里面，请问大家有没有注意到这一项陀罗尼的本身，也是由名词跟章句串联起来的。然后这些章句是由谁所宣说的呢？显然这些章句是由想要去解除有情灾患的菩萨所宣说；而这些菩萨又怎么能够宣说这些章句呢？是因为有等持自在的关系。换句话说，菩萨、如果一个修证有成的菩萨，他具有深入的定力，然后他由这个定力，也发起了一些神通的话，那么他就会由透过这个神通去帮助哪一个有情，去解除他的灾患。
In terms of the Incantation Dharani, the discourse by Bodhisattva Maitreya, does everyone notice that the Incantation Dharani itself is composed of connecting terms and verses? By who were these verses preached? They are preached by the Bodhisattvas who are eager to relieve the sentient beings of troubles and disasters. How are they able to succeed in doing so? It is because they have achieved serenity inmeditative stabilization. In other words, Bodhisattvas with fruitful achievements in practice and realization have had strong meditative concentration which would allow they to gain supernatural power that enables them to assist sentient beings to relieve their sufferings.
所以，这里面的意思有几个意涵，我们先说菩萨绝对不会为了自己而去修习这些神通，除非是为了地上菩萨修持的增上，如果不修、不具足哪一个神通，你就不能够过得了；比方说三地再往前的修证，那个时候你就不得不修神通。可是除这个之外，菩萨都不会为了自己而修持神通；只有一个状况，就是为了、特别是为了要解除有情的灾患，所以他会破例再去修习一些神通。
There are a couple things that I have to point out in regard to what we have discussed. First, the great Bodhisattvas will never practice for the purpose of achieving the supernatural power for themselves, unless it is on-the-Ground bodhisattvas for their advanced study. They will not be able to make progress if some supernatural power is lacked. The requirement for the advancement of the Third-Ground is an example. Hence, bodhisattvas will never practice supernatural power for their own good, only with the exception of hoping to help the beings to eliminate their sufferings.
那另外就是说，这些章句其实就是跟我们印象中的咒语还挺像的，因为我们印象中的咒语，也都是持诵了这些咒语之后，它都有一些的效用；而这一些效用，显然就是帮我们解决困难用的，所以这个部分确实是跟我们印象中的咒语很像。而这些咒语它的本质，都是由于菩萨来宣说出来的，所以真正能够解除有情灾患的，是菩萨的神力，而不是章句本身拥有什么神奇的力量。我再说一次，咒语的本身，像这个菩萨咒陀罗尼能够神验，其实是由于菩萨的力量，而不是由于这个咒语有什么样特殊的音声的神奇力量。所以如果有人认为说，一个咒语它的文字、它的写法或是它宣说的方式，有什么特别神奇的大力量，那显然就是误会了咒语的本义了。
And another point is that these verses are quite similar to the incantation that we know of. As we know, an incantation will produce certain effect when it is chanted and in most cases, the effect is that the problems that trouble us are solved. However, in our case, what helps the sentient beings alleviate the sufferings is actually the supernatural power of the Bodhisattvas who chant it instead of the words. I want to say it again: That the mysterious power of Bodhisattva Incantation Dharani comes not from the Dharani itself, but from the Bodhisattvas who preach it. So, those who think the words themselves, the way of writing, or the way of chanting possess some sort of mysterious power obviously have mistaken the purpose of these Dharanis.
阿弥陀佛！
Amitabha!