..续本文上一页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.
这是告诉我们，如果知道佛陀所说的戒禁取结是怎么一回事，有何用意，就不会再迷信寺院墙上的四恶道了。这种造成混淆的四恶道的迷信说法，是不能契入正道的；由于不知四恶道的真相，使我们每天一再地坠入恶道。
佛教徒最可悲的事是——错误地诠释佛陀的教导，并使用愚痴的方法修行。不必到别处寻找戒禁取结，相信寺院墙上的四恶道就是一种戒禁取结，。在经典中曾提到有人模仿牛和狗的行为，佛陀时代印度很盛行那种修行方式，那就是戒禁取结，最近不再有了，但正像他们一样愚蠢且更不值得的行为确实存在，必须要断除所有的戒禁取结才能入涅槃流。
断除身见结、疑结、戒禁取结就入涅槃流、得法眼净——见法和断除见惑、愚痴。
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.
请记住！我们凡夫总有某种程度的愚痴与迷惑——身见、疑、戒禁取，我们必须向上提升，超越这三种愚痴以入涅槃流。从这点开始，有个斜坡能便捷地滑向涅槃，就像大石头沿着山坡滚下。
如果你要熟识涅槃、涅槃流并修证涅槃，你就必须了解：断除欲贪和瞋恨之前，必须断除这三种迷惑和愚痴，而贪、瞋是更微细的结使。
彻底断除这三种愚痴——自我中心(身见)、对确定生命目标犹疑不定(疑)、由来已久的习惯性迷信(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.
断除三结，对世界上每个人不但有价值，而且有功用，这三种愚痴是不受欢迎的，人只要成功地断除它们就成为圣人。在这之前他是个傻瓜，是迷惑的人，是低劣的层次就提升为圣人，接着一定会证得涅槃，它们的距离不会太遥远。
当到达凡夫最高、最好的境界，除了朝向成为须陀洹的途径之外，没其他途径了，即是进入涅槃流，然后继续前进流入涅槃，而这就是断除三结，抵达涅槃流。
这种不去执取“自我”与迷惑的修行，即是如实照见一切是不值得执著的，因为了知一切都不值得执取，就能断除犹疑不定、盲目执取和自我中心等恶习。所以，此刻我们就得开始在最适合自己的层次内，作意“不执著”。如果你考试不及格，不必哭，决心再出发且尽已所能；如果你已通过考试，也不必得意忘形，你该明了这很平常，这样就意味着你已稍微了解“不执著”。
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…
《怎样才能称为抵达‘涅槃流’？ What is it to attain the Stream of Nibbāna
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