..续本文上一页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. 佛陀本人已清楚阐明，人类生存的根本矛盾非仅是我们善感于忧愁、悲哀与恐惧，而是我们借着我执、自缚于生老病死的连续再生模式，在其中经受种种形式的精神痛苦。他还说明，杂染最主要的危险在于，它们是维持轮回继续之因。只要继续存在于心智的深度层次不予弃绝，它们会拖着我们继续那“缘起”的循环，在其中我们的泛滥之泪“多于大海之水”。对这些要点作仔细思考，我们便可看见，佛法修持的目的，并非是为我们的当前个性与在世处境之间提供一项舒适的调停，而在于启动一个影响深远的内在转化过程，它将会引导我们从世俗的生存循环中彻底解脱。

　　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. 诚然，对我们大多数人来说，走上佛法之路的主要动机，一直是对自己无明人生的常规轨迹有一股啃啮于心的不满足感，而非是对轮回重生的危险有着敏锐的警悟。然而，我们若是想彻底奉行佛法，得益于它的全部潜力所赋予的宁静与高等智慧，则有必要使我们修持的动机成熟起来，超越引导我们走上此道的初始因素。我们的基本动机必须朝着佛陀揭示的那些根本真理而增长起来，随着对这些真理的包容，以之滋养潜能，引导我们实现(解脱的)目标。　

　　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. 我们的动机藉由正见的培养获得必要的成熟，正见居佛说八正道之首，这其中便包括对业力与轮回原理对我们生存结构之根本重要性的理解。尽管思维当下是内观禅修的关键，然而认定整个佛法修持只是对当下保持念住，是一个极度的错误。佛法之路强调，智慧是解脱的工具，而智慧不仅必须包括对当下在纵向深度上的透视，而且必须包括对过去与未来在横向轴线上的领悟，我们当前的存在就在其中展开。对轮回原理的充分认识，将会提供全景视野，我们得以在更广阔的背景与全副的关系网络下审视人生。这将促使我们加快在这条道路上的步伐，也将为我们揭示修持目标的深远意义，即心智最终从苦中解脱时轮回的终止。

《佛法可以不提轮回吗

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