..續本文上一頁ere are charitable deeds which are superstition, and there is rigorous adherence to moral precepts by both bhikkhus and lay people which is superstition. Chronically superstitious and false understanding with respect to anything at all is covered by the term sīlabbata-parāmāsa.
請容許我再提出一個第叁種戒禁取結的例子:被刻劃在寺院牆上的四惡道——地獄、畜生、餓鬼(peta)和阿修羅(asura)。我們被教導而相信臨終時才可能墜惡道,卻從來沒人說我們天天墜惡道,這種惡道比寺院牆上的惡道更真實、更重要,千萬別掉入!如果你現在不墜惡道,死後必定不會墜惡道。這個道理從來沒人教過,所以,人未理解四惡道的核心和真正意義。
佛陀不是個唯物論者,他不會以身爲准則,以致于說地獄是一個用銅鍋煮人或煎人的地方,佛陀以“心”爲准則。
Please bear with me while I give just one more example of the third fetter: the four Woeful States, which are depicted on the walls of temples — hell, the realm of beasts, the realm of hungry ghosts (petas), and the realm of cowardly demons (asuras). These are known as the Four Woeful States. We are taught to believe that on dying we may descend into the Woeful States. We are never taught that we fall into woeful states every day. Such woeful states are more real and more important than those on temple walls. Don”t fall at all! If you don”t fall into these woeful states now, you will be sure not to fall into any woeful states after death. This is never taught, so people never get to the essence and real meaning of the words “Four Woeful States”. The Buddha was not a materialist. He did not take the body as his reference standard as does the story of the hell where one is boiled and fried in a copper pan. The Buddha took mind as his reference standard.
現在我們想想“四惡道”是什麼意思?
Now, let us see, “What is the meaning of the Four Woeful States
”
第一是地獄。地獄的意思是焦慮(泰文字義爲“灼熱的心”),當人經曆像被火燒烤一樣的焦慮時,當下就化生爲地獄衆生,這是“心靈的投生”。身體雖然仍居留人道,但焦慮一生起,心就墜入地獄,如因怕犯錯,或因怕被處罰,或因擔憂威望受損,或由于其他種種原因而産生焦慮,這就是地獄。
THE FIRST OF the Four Woeful States is hell. Hell is anxiety (in Thai, literally “a hot heart”). Whenever one experiences anxiety, burning, and scorching, one is simultaneously reborn as a creature of hell. It is a spontaneous rebirth, a mental rebirth. Although the body physically inhabits the human realm, as soon as anxiety arises the mind falls into hell. Anxiety about possible loss of prestige and fame, anxiety of any sort — that is hell.
第二是畜生。人一生起不應該有的愚癡,就會投生爲畜生;例如:不知法和涅槃值得追求,愚癡到不敢接觸或親近佛教,甚至認爲若對佛法、佛教感興趣,是種既落伍又怪異的行爲,不但小孩這麼想,父母親也這樣,他們盡可能遠離“法”和宗教,這就是愚癡。不管那一種愚癡,只要一生起且被它控製,就等于化生爲畜生,它也是“心靈的投生”,這是第二惡道。
Now rebirth in the realm of beasts is stupidity. Whenever one is inexcusably stupid about something: stupid in not knowing that Dhamma and nibbāna are desirable, stupid in not daring to come into contact with or get close to Buddhism, stupid in believing that if one became interested in Dhamma or Buddhism it would make one old-fashioned and odd. That is how children see it, and their parents too. They try to pull back and move far away from Dhamma and religion. This is stupidity. Regardless of what sort of stupidity it is, it amounts to rebirth as an animal. As soon as stupidity arises and overwhelms one, one becomes an animal. One is a beast by spontaneous rebirth, by mental rebirth. This is the second Woeful State.
第叁惡道是餓鬼,是一種長期饑餓的狀態。因爲所供應的物品始終無法滿足他的欲望,這是指長期的心靈饑渴,而不是身體的挨餓。例如有人想獲取一千铢,隨後剛得到一千铢,馬上就想獲取一萬铢;才得到一萬铢,又馬上想獲取十萬铢;剛得到十萬铢,就想獲取百萬铢或一億铢。這是個一直追逐但從未滿足欲望的例子,它有長期饑餓的情形。腹大如山,口細如針,是餓鬼的表征,因爲所吸取的從未滿足他的饑餓感,所以一直是個餓鬼。
與餓鬼恰好相反的是另一種人:他得到十沙丹[譯注一],就滿足只得十沙丹;得二十沙丹,就滿足只得二十沙丹。但千萬別以爲這麼容易知足,就會墜入衰途,不再追求;因爲他有智慧,知道什麼該做,且用適當的方法依次去做,他總是對所獲得的感到滿足,不但享受追求的快樂而且知足。這樣就沒有長期的饑餓,也就不是餓鬼,以煩惱追求事物的才是餓鬼;依智慧而追求,沒有煩惱貪染,就不是餓鬼,只是做該做的事。
The third Woeful State is the condition of a peta, a ghost that is chronically hungry because his desires continually outrun the supply of goods. It is a chronic mental hunger which a person suffers from, not hunger for bodily food. For instance, one wants to get a thousand baht. Then having just got the thousand baht, one suddenly wants to get ten thousand baht. Having just…
《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…