..续本文上一页solve to follow the Noble Path which produces the ultimate happiness of Nibbana.

　　佛教认为人死后都会获得重生。而重生是根据临终前的最后一念，以他今世或过去世所创造的业力，而选择了未来的世界。如果一个人在今世或过去世积累了许多的善业，他就会根据自己的善业往生善界，反之，就往生恶界。但是，一切生界都是暂时性的，当一个人获得新的生命时，他必须从头做起，继续重新积累自己的「业力」。这是一种无休止的循环，除非他能以正见追随正道，获得永恒幸福的境界──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.

　　天堂只不过是暂时的居所，因为善业的果报使得他们获得较长时间的快乐。地狱也是暂时的居所，是恶业使然，导致痛苦。但是，天堂与地狱都不是人类永久的居所，也没有所谓的「神」在天堂或地狱中主宰一切。佛教不以地狱的炼火去恐吓世人，也不以天堂的快乐来取悦世人。佛教的宗旨是要人们修心养性。佛教的修持让人们远离天堂与地狱，以平等、宁静的心来达到正道的生活。

　　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.

《天堂与地狱 The Buddhist Concept of Heaven and Hell》全文阅读结束。