..續本文上一頁solve to follow the Noble Path which produces the ultimate happiness of Nibbana.

　　佛教認爲人死後都會獲得重生。而重生是根據臨終前的最後一念，以他今世或過去世所創造的業力，而選擇了未來的世界。如果一個人在今世或過去世積累了許多的善業，他就會根據自己的善業往生善界，反之，就往生惡界。但是，一切生界都是暫時性的，當一個人獲得新的生命時，他必須從頭做起，繼續重新積累自己的「業力」。這是一種無休止的循環，除非他能以正見追隨正道，獲得永恒幸福的境界──涅槃。

　　Heaven is a temporary place where those who have done good deeds experience more sensual pleasures for a longer period. Hell is another temporary place where those evil doers experience more physical and mental suffering. It is not justifiable to believe that such places are permanent. There is no god behind the scene of heaven and hell. Each and every person experiences according to his good and bad kamma. Buddhist never try to introduce Buddhism by frightening people through hell-fire or enticing people by pointing to paradise. Their main idea is character building and mental training. Buddhists can practise their religion without aiming at heaven or without developing fear of hell.

　　天堂只不過是暫時的居所，因爲善業的果報使得他們獲得較長時間的快樂。地獄也是暫時的居所，是惡業使然，導致痛苦。但是，天堂與地獄都不是人類永久的居所，也沒有所謂的「神」在天堂或地獄中主宰一切。佛教不以地獄的煉火去恐嚇世人，也不以天堂的快樂來取悅世人。佛教的宗旨是要人們修心養性。佛教的修持讓人們遠離天堂與地獄，以平等、甯靜的心來達到正道的生活。

　　Belief in Deities (Devas)

　　Buddhists do not deny the existence of various gods or deities.

　　Devas are more fortunate than human beings as far as sensual pleasures are concerned. They also possess certain powers which human beings usually lack. However, the powers of these deities are limited because they are also transitory beings. They exist in happy abodes and enjoy their life for a longer period than human beings do. When they have exhausted all the good kamma, that they have gathered during previous birth, these deities pass away and are reborn somewhere else according to their good and bad kamma. According to the Buddha, human beings have more opportunities to accrue merits to be born in a better condition, and the deities have less chances in this respect.

　　Buddhist do not attribute any specific importance to such gods. They do not regard the deities as a support for the moral development or as a support for the attainment of salvation of Nibbana. Whether they are great or small, both human beings and deities are perishable and subject to rebirth.

　　It is a common belief amongst the Buddhist public that such deities can be influenced to grant their favours by transferring merits to them whenever meritorious deeds are performed. This belief is based on the Buddha”s injunction to the deities to protect those human beings who lead a religious way of life. This is the reason why Buddhists transfer the merits to such deities or remember them whenever they do some meritorious deeds. However, making of offerings to and worshipping such deities are not encouraged, although some Buddhist customs center around such activities. When people are in great difficulties, they naturally turn to the deities to express their grievances in a place of worship. By doing this, they gain some relief and consolation; in their hearts, they feel much better. However, to an intellectual who has strong will power, sound education and understanding, such beliefs and actions need not be resorted to. There is definitely no Teaching in Buddhism to the effect that Buddhists can attain Nibbana by praying to any deity. Buddhists believe that ”purity and impurity depend on oneself. No one from outside can purify another.” (Dhammapada 165)

　　Buddhahood and Nibbana can be attained without any help from an external source. Therefore, Buddhists can practise their religion with or without the deities.

《天堂與地獄 The Buddhist Concept of Heaven and Hell》全文閱讀結束。