..续本文上一页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.

　　“身见”由自我中心形成。以自我为中心的感觉，通常每天都会发生，它是由于我们不知空，甚至连显而易见的空相也无法察觉；是心就迷乱且不“空”，而产生身见，所以必须断除身见结，不让它再现，才能证须陀洹果。在一般情况下，身见生了又灭，生了又灭，生了又灭 ……每天一再出现许多次，但也有不出现的时刻，我们必须学习去认识有身见时像什么，空掉身见时又像什么，最后你会发现，当自我中心生起时就有身见。

　　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”是对什么是可信的产生怀疑或犹疑不决——是否要信仰佛陀？是否要为彻底灭苦的出世间而修行？因为有这种犹疑，就无法专注地关心“法”，甚至一天关心五分钟都觉得困难。相反地，却无时无刻不对吃喝玩乐、读书学习、生意工作等事情感兴趣。如果把戏笑的时间拿来培养对“法”的关心，我相信那一定会领悟得很快。

　　最严重的怀疑是——采用佛陀灭苦的方法好吗？踏上灭苦之道好吗？有能力做到吗？大部分的人因为已被世间的诱惑弄糊涂了，而认为灭苦之道枯燥乏味、无趣、没有吸引力，这才是问题的关键，且是最严重的怀疑。我们正在受苦，要毫不犹疑地灭苦，所以，必须根除犹疑。

　　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.

　　第三种结是“戒禁取”，是由来已久的习惯性迷信。检视你自己，看看能发现那种一直存在的迷信行为。如你已被误导习惯性地害怕小壁虎或同类小动物，这是戒禁取结，它是原始的、幼稚的；你被教成要相信灵树、灵山、灵庙和灵屋，这些也全都是戒禁取结。

　　总之，对自己所作的事有所迷信，事情本来应该如此，却弄成另一回事，这是戒禁取结。如行善应该是用来排除私心，却纵容行善增长私心，可见行善有时成了戒禁取结；有些出家众和在家众严守戒律，迷信到习惯成性，而演变成戒禁取结；至于我们所误解的某些事情，一直延续到今天，都还依然迷信着，这也算是戒禁取结。

　　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…

《怎样才能称为抵达‘涅槃流’？ What is it to attain the Stream of Nibbāna

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