..续本文上一页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.
请容许我再提出一个第三种戒禁取结的例子：被刻划在寺院墙上的四恶道——地狱、畜生、饿鬼(peta)和阿修罗(asura)。我们被教导而相信临终时才可能坠恶道，却从来没人说我们天天坠恶道，这种恶道比寺院墙上的恶道更真实、更重要，千万别掉入！如果你现在不坠恶道，死后必定不会坠恶道。这个道理从来没人教过，所以，人未理解四恶道的核心和真正意义。
佛陀不是个唯物论者，他不会以身为准则，以致于说地狱是一个用铜锅煮人或煎人的地方，佛陀以“心”为准则。
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.
现在我们想想“四恶道”是什么意思？
Now, let us see, “What is the meaning of the Four Woeful States
”
第一是地狱。地狱的意思是焦虑(泰文字义为“灼热的心”)，当人经历像被火烧烤一样的焦虑时，当下就化生为地狱众生，这是“心灵的投生”。身体虽然仍居留人道，但焦虑一生起，心就坠入地狱，如因怕犯错，或因怕被处罚，或因担忧威望受损，或由于其他种种原因而产生焦虑，这就是地狱。
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。人一生起不应该有的愚痴，就会投生为畜生；例如：不知法和涅槃值得追求，愚痴到不敢接触或亲近佛教，甚至认为若对佛法、佛教感兴趣，是种既落伍又怪异的行为，不但小孩这么想，父母亲也这样，他们尽可能远离“法”和宗教，这就是愚痴。不管那一种愚痴，只要一生起且被它控制，就等于化生为畜生，它也是“心灵的投生”，这是第二恶道。
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.
第三恶道是饿鬼，是一种长期饥饿的状态。因为所供应的物品始终无法满足他的欲望，这是指长期的心灵饥渴，而不是身体的挨饿。例如有人想获取一千铢，随后刚得到一千铢，马上就想获取一万铢；才得到一万铢，又马上想获取十万铢；刚得到十万铢，就想获取百万铢或一亿铢。这是个一直追逐但从未满足欲望的例子，它有长期饥饿的情形。腹大如山，口细如针，是饿鬼的表征，因为所吸取的从未满足他的饥饿感，所以一直是个饿鬼。
与饿鬼恰好相反的是另一种人：他得到十沙丹[译注一]，就满足只得十沙丹；得二十沙丹，就满足只得二十沙丹。但千万别以为这么容易知足，就会坠入衰途，不再追求；因为他有智慧，知道什么该做，且用适当的方法依次去做，他总是对所获得的感到满足，不但享受追求的快乐而且知足。这样就没有长期的饥饿，也就不是饿鬼，以烦恼追求事物的才是饿鬼；依智慧而追求，没有烦恼贪染，就不是饿鬼，只是做该做的事。
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…
《怎样才能称为抵达‘涅槃流’？ What is it to attain the Stream of Nibbāna
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