..續本文上一頁anger in the defilements is their causal role in sustaining the round of rebirths. As long as they remain unabandoned in the deep strata of the mind, they drag us through the round of becoming in which we shed a flood of tears "greater than the waters of the ocean." When these points are carefully considered, we then see that the practice of Dhamma does not aim at providing us with a comfortable reconciliation with our present personalities and our situation in the world, but at initiating a far-reaching inner transformation which will issue in our deliverance from the cycle of worldly existence in its entirety. 佛陀本人已清楚闡明，人類生存的根本矛盾非僅是我們善感于憂愁、悲哀與恐懼，而是我們借著我執、自縛于生老病死的連續再生模式，在其中經受種種形式的精神痛苦。他還說明，雜染最主要的危險在于，它們是維持輪回繼續之因。只要繼續存在于心智的深度層次不予棄絕，它們會拖著我們繼續那“緣起”的循環，在其中我們的泛濫之淚“多于大海之水”。對這些要點作仔細思考，我們便可看見，佛法修持的目的，並非是爲我們的當前個性與在世處境之間提供一項舒適的調停，而在于啓動一個影響深遠的內在轉化過程，它將會引導我們從世俗的生存循環中徹底解脫。

　　Admittedly, for most of us the primary motivation for entering upon the path of Dhamma has been a gnawing sense of dissatisfaction with the routine course of our unenlightened lives rather than a keen perception of the dangers in the round of rebirths. However, if we are going to follow the Dhamma through to its end and tap its full potential for conferring peace and higher wisdom, it is necessary for the motivation of our practice to mature beyond that which originally induced us to enter the path. Our underlying motivation must grow toward those essential truths disclosed to us by the Buddha and, encompassing those truths, must use them to nourish its own capacity to lead us toward the realization of the goal. 誠然，對我們大多數人來說，走上佛法之路的主要動機，一直是對自己無明人生的常規軌迹有一股啃齧于心的不滿足感，而非是對輪回重生的危險有著敏銳的警悟。然而，我們若是想徹底奉行佛法，得益于它的全部潛力所賦予的甯靜與高等智慧，則有必要使我們修持的動機成熟起來，超越引導我們走上此道的初始因素。我們的基本動機必須朝著佛陀揭示的那些根本真理而增長起來，隨著對這些真理的包容，以之滋養潛能，引導我們實現(解脫的)目標。　

　　Our motivation acquires the requisite maturity by the cultivation of right view, the first factor of the Noble Eightfold Path, which as explained by the Buddha includes an understanding of the principles of kamma and rebirth as fundamental to the structure of our existence. Though contemplating the moment is the key to the development of insight meditation, it would be an erroneous extreme to hold that the practice of Dhamma consists wholly in maintaining mindfulness of the present. The Buddhist path stresses the role of wisdom as the instrument of deliverance, and wisdom must comprise not only a penetration of the moment in its vertical depths, but a comprehension of the past and future horizons within which our present existence unfolds. To take full cognizance of the principle of rebirth will give us that panoramic perspective from which we can survey our lives in their broader context and total network of relationships. This will spur us on in our own pursuit of the path and will reveal the profound significance of the goal toward which our practice points, the end of the cycle of rebirths as mind”s final liberation from suffering. 我們的動機藉由正見的培養獲得必要的成熟，正見居佛說八正道之首，這其中便包括對業力與輪回原理對我們生存結構之根本重要性的理解。盡管思維當下是內觀禅修的關鍵，然而認定整個佛法修持只是對當下保持念住，是一個極度的錯誤。佛法之路強調，智慧是解脫的工具，而智慧不僅必須包括對當下在縱向深度上的透視，而且必須包括對過去與未來在橫向軸線上的領悟，我們當前的存在就在其中展開。對輪回原理的充分認識，將會提供全景視野，我們得以在更廣闊的背景與全副的關系網絡下審視人生。這將促使我們加快在這條道路上的步伐，也將爲我們揭示修持目標的深遠意義，即心智最終從苦中解脫時輪回的終止。

《佛法可以不提輪回嗎

　　》全文閱讀結束。