..續本文上一頁generally tend to overestimate and overvalue the extent of a sotapanna”s giving up of involvement in sensuality. When its standard is thus misconceived, the whole picture becomes distorted and there is no way things can be brought into agreement. So it is essential that we know what it is to attain the first stage, the Stream of Nibbāna. Not sensual desire but ignorance is what must be given up first.

　　“身見”由自我中心形成。以自我爲中心的感覺，通常每天都會發生，它是由于我們不知空，甚至連顯而易見的空相也無法察覺；是心就迷亂且不“空”，而産生身見，所以必須斷除身見結，不讓它再現，才能證須陀洹果。在一般情況下，身見生了又滅，生了又滅，生了又滅 ……每天一再出現許多次，但也有不出現的時刻，我們必須學習去認識有身見時像什麼，空掉身見時又像什麼，最後你會發現，當自我中心生起時就有身見。

　　Ego-belief (sakkāya-di..hi) consists in self-centredness. Self-centredness, as it normally occurs every day, comes from failure to perceive su..atā (emptiness) even in a crude way. The mind is confused and not free; consequently there is ego-belief. So to be a sotapanna one must give up ego-belief for good and all. In the normal course of events it arises and ceases, arises and ceases. Every day ego-belief is present many times, over and over. But there are also times when it is not present. We have to study what it is like to have ego-belief and what it is like to be free of ego-belief. When there is self-centredness, that is sakkāya-di..hi.

　　“疑”是對什麼是可信的産生懷疑或猶疑不決——是否要信仰佛陀？是否要爲徹底滅苦的出世間而修行？因爲有這種猶疑，就無法專注地關心“法”，甚至一天關心五分鍾都覺得困難。相反地，卻無時無刻不對吃喝玩樂、讀書學習、生意工作等事情感興趣。如果把戲笑的時間拿來培養對“法”的關心，我相信那一定會領悟得很快。

　　最嚴重的懷疑是——采用佛陀滅苦的方法好嗎？踏上滅苦之道好嗎？有能力做到嗎？大部分的人因爲已被世間的誘惑弄糊塗了，而認爲滅苦之道枯燥乏味、無趣、沒有吸引力，這才是問題的關鍵，且是最嚴重的懷疑。我們正在受苦，要毫不猶疑地滅苦，所以，必須根除猶疑。

　　Now vicikicchā is doubt or hesitancy as to what may be taken as certain, hesitancy as to whether or not to believe the Buddha, and hesitancy as to whether or not to practise for the absolute and complete extincition of suffering on the supramundane level. Because there is this hesitancy, one is not sufficiently interested in Dhamma. It is hard to be interested in Dhamma even for five minutes a day. Yet one is interested in such things as fun and laughter, food and drink, study and learning, business and work, for hours and hours a day. If the time spent on fun and laughter were devoted instead to developing an interest in Dhamma, one would come to understand it quickly. The most important kind of hesitancy is hesitancy about whether or not it would be a good thing to adopt the Buddha”s means of extinguishing suffering. Indecision about setting out on the Path to the extinction of suffering constitutes a great problem and a great danger. Most people consider the prospect lacking in flavour, unpleasant, unagreeable, and devoid of attraction, because they are infatuated by the allurements of the world. So hesitancy must be eradicated. We are subject to suffering; we must be resolute about putting an end to suffering.

　　第叁種結是“戒禁取”，是由來已久的習慣性迷信。檢視你自己，看看能發現那種一直存在的迷信行爲。如你已被誤導習慣性地害怕小壁虎或同類小動物，這是戒禁取結，它是原始的、幼稚的；你被教成要相信靈樹、靈山、靈廟和靈屋，這些也全都是戒禁取結。

　　總之，對自己所作的事有所迷信，事情本來應該如此，卻弄成另一回事，這是戒禁取結。如行善應該是用來排除私心，卻縱容行善增長私心，可見行善有時成了戒禁取結；有些出家衆和在家衆嚴守戒律，迷信到習慣成性，而演變成戒禁取結；至于我們所誤解的某些事情，一直延續到今天，都還依然迷信著，這也算是戒禁取結。

　　The third fetter is sīlabbata-parāmāsa (chronic superstition). Have a look at yourself and see what sort of chronically superstitious behaviour is to be found in you. You have been taught to fear harmless little lizards and similar animals until it has become a habit. This is superstition. It is primitive and childlike. You have been brought up to believe in sacred trees, sacred mountains, sacred temples, sacred spirit houses: all this too is superstition. To sum up, sīlabbata-parāmāsa is superstition with regard to things one does oneself. Taking certain things which should be used in a particular way and using them in a different way — for instance, letting charitable deeds reinforce selfishness when they should be used to eliminate it — this is superstition. So th…

《怎樣才能稱爲抵達‘涅槃流’？ What is it to attain the Stream of Nibbāna

　　》全文未完，請進入下頁繼續閱讀…