..續本文上一頁ar in and year out. If we act rightly and don”t fall into these Woeful States now, we can be sure that after dying we shall not fall into the Woeful States depicted on temple walls.
這是告訴我們，如果知道佛陀所說的戒禁取結是怎麼一回事，有何用意，就不會再迷信寺院牆上的四惡道了。這種造成混淆的四惡道的迷信說法，是不能契入正道的；由于不知四惡道的真相，使我們每天一再地墜入惡道。
佛教徒最可悲的事是——錯誤地诠釋佛陀的教導，並使用愚癡的方法修行。不必到別處尋找戒禁取結，相信寺院牆上的四惡道就是一種戒禁取結，。在經典中曾提到有人模仿牛和狗的行爲，佛陀時代印度很盛行那種修行方式，那就是戒禁取結，最近不再有了，但正像他們一樣愚蠢且更不值得的行爲確實存在，必須要斷除所有的戒禁取結才能入涅槃流。
斷除身見結、疑結、戒禁取結就入涅槃流、得法眼淨——見法和斷除見惑、愚癡。
This interpretation of the Woeful States agrees in meaning and purpose with what the Buddha taught. These sorts of false belief regarding the Four Woeful States should be recognized as superstition. The most pitiable thing about Buddhists is the inaccurate way we interpret the teaching of the Buddha and the stupid way we put it into practice. There”s no need to go looking for superstition in other places. In the texts there are references to people imitating the behaviour of cows and dogs; these were practices current in India at the time of the Buddha. There is no more of that these days, but behaviour does exist now which is just as foolish and much more undersirable. So give up all this superstition and enter the Stream of Nibbāna. To give up belief in a permanent ego- entity, to give up doubt, and to give up superstition is to enter the Stream of Nibbāna and have the Dhamma-eye — the eye that sees Dhamma and is free of delusion and ignorance.
請記住！我們凡夫總有某種程度的愚癡與迷惑——身見、疑、戒禁取，我們必須向上提升，超越這叁種愚癡以入涅槃流。從這點開始，有個斜坡能便捷地滑向涅槃，就像大石頭沿著山坡滾下。
如果你要熟識涅槃、涅槃流並修證涅槃，你就必須了解：斷除欲貪和瞋恨之前，必須斷除這叁種迷惑和愚癡，而貪、瞋是更微細的結使。
徹底斷除這叁種愚癡——自我中心(身見)、對確定生命目標猶疑不定(疑)、由來已久的習慣性迷信(戒禁取)，就入涅槃流。
Bear in mind that in us worldlings there is always a certain measure of ignorance and delusion in the form of ego-belief, doubt, and superstition. We must move up a step and break free of these three kinds of stupidity in order to enter the Stream of Nibbāna. From that point on there is a flowing downhill, a convenient sloping down towards nibbāna, like a large stone rolling down a mountain- side. If you are to become acquainted with nibbāna and the Stream of Nibbāna, if you are to practise towards attaining nibbāna, then you must understand that these three kinds of delusion and stupidity must be given up before one can give up sensual desire and ill-will, which are fetters of a higher and more subtle order. Simply giving up these three forms of ignorance constitutes entering the Stream of Nibbāna. To completely give up self-centredness, hesitancy in pinpointing one”s life objective, and ingrained superstitious behaviour is to enter the Stream of Nibbāna. You can see that this kind of giving up is universally valuable and applicable to every person in the world. These three forms of ignorance are undersirable, Just as soon as a person has succeeded in giving them up he becomes an ariyan, a Noble One. Prior to this he is a fool, a deluded person, a lowly worldling, not at all an ariyan. When one has improved and progressed to the highest level of worldling, one must advance still further, until one reaches the stage where there is nowhere to go except enter the Stream of Nibbāna by becoming a sotapanna. Then one continues to progress and flow on to nibbāna itself.
斷除叁結，對世界上每個人不但有價值，而且有功用，這叁種愚癡是不受歡迎的，人只要成功地斷除它們就成爲聖人。在這之前他是個傻瓜，是迷惑的人，是低劣的層次就提升爲聖人，接著一定會證得涅槃，它們的距離不會太遙遠。
當到達凡夫最高、最好的境界，除了朝向成爲須陀洹的途徑之外，沒其他途徑了，即是進入涅槃流，然後繼續前進流入涅槃，而這就是斷除叁結，抵達涅槃流。
這種不去執取“自我”與迷惑的修行，即是如實照見一切是不值得執著的，因爲了知一切都不值得執取，就能斷除猶疑不定、盲目執取和自我中心等惡習。所以，此刻我們就得開始在最適合自己的層次內，作意“不執著”。如果你考試不及格，不必哭，決心再出發且盡已所能；如果你已通過考試，也不必得意忘形，你該明了這很平常，這樣就意味著你已稍微了解“不執著”。
The practice that leads away from grasping, self-centredness, and delusion is to observe all things as unworthy of being grasped at or clung to. This results in the eradication of hesitancy, blind grasping, and sel…
《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…