证入无我的利益（2）| 雷迪西亚多
Anattaa Realization and Future Kamma 证入"无我"与未来的业
Human beings, deities, and Brahmas, who have personality-belief in their mental make-up may be good and virtuous beings today, but any time later they may commit an unlimited number of evil deeds, even grave offences like matricide, parricide, killing of arahants, etc. This may happen to them tomorrow or the day after, next month or next year, or in following existences. Today they may be devotees within the fold of the Buddha’s Dispensation, while tomorrow or the day after, etc. they may be outside its pale or even become enemies and destroyers of the Buddha Saasana.
人类、天神与梵天，有"身见"在他们的作意思维中，今天可能是善良的、有德行的众生，但是，可能在明天、后天、下个月、明年或来生，犯无止尽的恶行，诸如弒母、弒父、杀阿罗汉的重大杀业，或者偷盗的业。很可能，今天他们生活在佛教中，但是，明天或次日，他们可能逾越了佛教，甚至变成破坏佛教的人。
Those beings however, human or divine, who well perceive the characteristic of not-self (anattaa), and thus have entirely extirpated personality-belief from their mental make-up, will cease to commit evil deeds and other unwholesome kamma even in their dreams, although they may continue to circle in sa.msaara for many more lives to come. From the day of freeing themselves from personality-belief until their final existence before their attainment of Nibbaana, they will always remain within the fold of the Buddha’s Dispensation, wherever they are reborn. They will never appear in a form of existence or in a world where the Buddha’s Dispensation is absent.
人类、天神以及梵天，虽然他可能依旧在来世中流转轮回，可是一旦觉知到"无我"，并因而完全从他们的作意思维中，根绝了"身见"，他们从那刻起，甚至不在梦境中犯恶行以及其他的恶业。他们自"身见"解脱，一直达到涅盘的最后存在，虽然历经持续不断的存在与轮回，他们还是生活于佛教之中。对他们而言，佛教消失的地方，就没有任何的境界值得留念了。
This shows the greatness of the advantages arising from the extinction of personality-belief as far as relating to future kamma.
由于断除"身见"，与未来的业有关连，这正显示了断除"身见"所生起的利益。
How Past Kamma Becomes Inoperative 过去的业如何不发生效力？
How the innumerable unwholesome karmic actions of the past become inoperative 2 at the moment when personality-belief is extinguished may be illustrated as follows:
过去无数的业如何在"身见"熄灭的剎那不发生效力呢？以下举例说明：
In a string of beads where a great number of beads are strung together by a strong silk thread, if one bead is pulled all the others will follow the one that is pulled. But if the silk thread is cut or removed, pulling one of the beads will not disturb the other beads because there is no longer any attachment between them.
"一串念珠，是由一条坚固的丝线穿引，将无数的念珠串连起来的，如果其中的一粒念珠拉动了，其余的念珠也会被拉动。但是，如果抽掉丝线，再去推动其中的一粒念珠，也不会影响到其他的念珠，这是因为它们之间不再有任何的牵连了。"
Similarly, a being that possesses personality-belief harbours a strong attachment to the series of the aggregates (khandha) which have arisen during past existences and past world cycles, and transforms them into an ego. Thinking, "In the past I have often been a human being, a deity, or a Brahmaa," he acquires the thread that is personality-belief. It is thus that the innumerable unwholesome karmic actions of the past which have not yet produced results, will accompany that being wherever he may be reborn. These unwholesome actions of the past resemble beads that are strung and bound together by a strong thread.
一位执取"身见"的众生，在过去生与劫数中，将一系列的"蕴"，给与强而有力的牵连，并转化为"我"。"在过去生与过去劫中，我已多次转生为人类、天神或梵天！"他这样思维，就是寻求这条"身见"的绳索。因此，过去生和劫中所犯的无数恶业，以及还没有报应的恶业，都因着他再次转生，尾随而至。这些过去的恶业，彷彿被捆绑的念珠，是由一条强劲的绳索连结起来。
Beings, however, who clearly perceive the characteristic of not-self and have rid themselves of personality-belief, will perceive that the bodily and mental aggregates that arise and disappear even within the short period of one sitting do so as separate phenomena and not as a closely interlinked continuum. The concept of "my self" which is like the thread is no longer present. Those bodily and mental processes appear to them like the beads from which the thread has been removed. They clearly perceive that the unwholesome actions of the past committed by them are not "persons" nor "beings," not an "I" nor my actions," but that they arise and disappear in an instant. That is why that past unwholesome kamma disappears as soon as personality-belief disappears.
只要众生清楚地觉知到"无我"，并且消除了"身见"，甚至能在一堂禅坐中，觉知到"色蕴"与"名蕴"的生起与消失，并见到分离的现象，而不是连结的统一体。"自我"之概念，就像绳索一样，不再现前了。诸蕴就像绳索拆除后的念珠，四处分散。他们清楚地觉知到过去所犯的恶业，不再是"个体"、"众生"、"我"、或"我的业"，他们是在剎那间生起又消失。这是为什么，当"身见"消失了，过去的恶业也就会完全地消失的缘故。
It should be known, however, that only unwholesome (akusala) kamma disappears. Wholesome (kusala) kamma of the past does not disappear through the mere disappearance of personality-belief. It is only when the stage of the path of sainthood (arahatta-magga) is reached, and when craving (ta.nhaa) is completely eradicated, that wholesome kamma of the past becomes inoperative.
以上我们只观察恶业的消失。但是仅仅经由"身见"的消除，过去的恶业不会消失，只有达到阿罗汉道，爱欲澈底根绝了，恶业才会完全消除。
The Evil of Personality Belief "身见"的罪恶
Personality-belief is an evil that is extremely deep-rooted and far-reaching.
"身见"之恶是极端深刻，影响深远。
A person who commits an evil deed, and thus becomes extremely agitated and worried over the prospect of being reborn in states of woe, transforms that evil deed of his into a "self" (attaa) and becomes greatly distressed by such firmly held thoughts as, "I have done wrong. I have gravely erred." But if that being fully comprehends and realizes the characteristic of not-self and thereby can abolish attachment to such thoughts as, "I have gravely erred," that kamma (unless it is a weighty one) will no longer have the power of producing results (in a future rebirth) so far as that being is concerned. But, generally, beings do not discard their attachment to such thoughts.
一位犯了弒母业行的人，必定被所谓沦入无间地狱的境界相所震慑，因而将弒母的业行，转化为"自我"，并且深受诸如："我犯了错误！我真的错了！"等想法的巨大苦恼。如果这众生完全体证"无我"，并且能够丢弃诸如"我真的错了！"的想法，那么，弒母业行就不再发生作用。不过，通常众生不会断除这种想法。
Although that kamma does not, as it were, desire to accompany that being nor to produce results, yet it is forced to do so by the fact that being takes possession of it by harbouring such thoughts as, "I myself have committed that deed. It is my kamma." It is because of this forcible possessive act that kamma is obliged to produce its results. To this extent are beings possessing personality-belief deluded and erring in their ways.
虽然，业无意伴随众生，也无意产生业果，却是由于众生执取诸如"这是我所犯的业，这是我的业。"因而受到强化。因为这种强有力的执取行为，业才产生果报。世俗人就是以这种种方式受到迷惑，因而执取"身见"。
It is the same in the case of unwholesome kamma of the past that remains operative. It is because of the forcible possessive act of personality-belief that this kamma accompanies beings throughout their sa.msaaric wanderings and will produce its results in due course.
恶业，也是这样。因为"身见"强有力的执取行为，恶业经由轮回，伴随众生，他们可以因此而再生，并产生业报。
Beings find that they cannot discard their unwholesome actions even though they are oppressed by their results, and suffer great privations in the process. They think, "I have committed those evil deeds," and thus (identifying themselves with them) they take, as it were, possession of them. Thus these unwholesome actions cannot help to produce results and continue to do so, preventing those beings achieving from release. To this extent, personality-belief is profoundly evil and erroneous.
众生发现当他们受到业果压迫，并承受巨大艰苦的过程中，他们并没有弃绝恶业。这些众生视恶业为"我所做的恶业"，因而执取他们，既使他们可能在地狱中，经历了由业所产生的苦果。因为众生没有弃绝这种恶业，这些业不但没有助益，反而产生果报。这些业持续产生果报，这些众生因而不能从地狱中解脱出来。这就是"身见"之所以罪恶深重的所在。
In the same way, beings extremely dread the dangers of disease, old age, and death. But, even though they harbour such dread they become attached to the past incidents of disease, old age and death through such thoughts as "I have for many times in the past suffered disease, suffered old age, and suffered death" Thus, they find it unable to relinquish and discard even such fearsome phenomena. And because they are unable to relinquish and discard them, the phenomena of disease, old age, and death, accompany them, as it were, against their own will, and continue thus to cause oppression. It is thus that the phenomena of disease, old age, and death, are obliged to appear. To this extent is sakkaya ditthi profoundly evil and erroneous.
同样地，众生极端地畏惧疾病、年老与死亡。不过，由于他们承受这种畏惧，反而执取过去意外事件中的疾病、年老与死亡，而这样思维："在过去，我已多次经历了疾病、年老与死亡。"因此，他们发现无力弃绝这种可怕的现象。因为他们无力弃绝疾病、年老、死亡的现象，反而伴随他们，反抗他们自己的意志，因而持续产生压力。疾病、年老与死亡的现象，势必出现。这就是"身见"之所以罪恶深重的所在。
In this present existence also, when external and internal dangers are encountered, and beings become greatly oppressed by diseases and ailments, they develop an attachment for these diseases and ailments through thoughts as " I feel pain. I feel hurt. I am oppressed by burning sensations", and thus take possession of them. This act possession is an act of bondage that later prevent the riddance of themselves from diseases and ailments. It is because this act of bondage of sakkaya ditthi is strong that in the lengthy beginningless samsara beings have found these diseases and ailments to be their inseparable companions right up to the present day. It is thus that sakkaya ditthi develops and attachment and takes possession of even those diseases and ailments that greatly oppress beings at the present moment.
今生也是这样。当外在与内在的过患一起现前的时侯，众生被疾病巨大地压迫，他们反而发展出一种对疾病的执取，而这样思维："我感到痛苦，我受到伤害，我被灼伤所压迫。"因而执取他们。这种执取的行为是一种束缚的行为，阻碍了他们从疾病脱离出来的契机。这是因为"身见"束缚的行为是如此猛烈，以至于在漫长、无尽的轮回中发现，这些疾病是不可分的伴侣，而延续至今生。因此，"身见"对于这些疾病，产生一种系着，且在今生仍巨大地压迫众生。
Even though those great dangers and sufferings do not, as it were, desire to accompany those beings they are unable to remain so, but are obliged to to accompany them continuously from existence to existence because of the pull exerted by sakkaya ditthi.
虽然这些巨大的过患与痛苦，并无意伴随这些众生，也无意如此维持下去，可是，因为"身见"的牵引，反而一世一世持续地伴随众生。
In future existence, also, the attachments engendered by such thoughts as "We shall experience diseases and ailments, We shall encounter old age, We shall encounter death", are acts of sakkaya ditthi that takes possession of the future eventualities of disease, old age and death from the present moment and binds them to the beings. So long as this act of bondage is not destroyed, therefore, it becomes certain that beings will in future encounter those eventualities. To this extent is sakkaya ditthi profoundly evil and erroneous.
来生也是这样。这样思维："我们将经验疾病，我们将面临老年，我们将面临死亡。"这些"身见"的行为，系从此刻执取未来疾病、老年、死亡的可能性，并将他们连系到众生。因此，这种束缚行为并没有被摧毁，反而是在未来，会很确定地面对这些可能性。这就是"身见"之所以罪恶深重的所在。
This is a brief description of how personality-belief is profoundly evil and erroneous.
以上略述"身见"是如何罪恶深重。
Superficial and Deep Attachment 表面的执着与深度的执着
The attachments of craving (tanha) and conceit (mana) are not necessarily attachments of wrong views (di.t.thi). Craving develops an attachment for all the (physical and mental) phenomena in the three spheres of existence, in the form, "It is my property." Conceit develops a proud attachment for them in the form, "It is I who owns it" or "It is I who has those great qualities." In the case of beings that have personality-belief, craving and conceit follow the lead given by personality-belief. In the case of stream-winners, once-returners, and non-returners, who have eliminated personality-belief, craving and conceit follow the distortion of perception (sa.t.taa-vipallaasa) and the distortion of consciousness (citta-vipallaasa). The attachments produced by these distortions are superficial; but those produced by personality-belief are deep.
"爱欲"与"慢"的执着，并不是"见"的执着。"爱欲"是以"这是我的财产"的形式，执取三界之内的一切现象。"慢"则是以"这是我"的形式，执取一切现象。在众生执取"身见"的例子中，"爱欲"与"慢"追随"身见"所给予的道路。在预流果、一来果、不还果圣人的例子中，他们已经断除了"身见"，而"爱欲"与"慢"则追随"想颠倒"与"心颠倒"。由"想颠倒"与"心颠倒"所产生的执取是表面的，由"身见"所产生的执取则是深度的。
This ends the description of how unwholesome actions of the past totally cease with the disappearance of personality-belief.
以上，我们以描述恶业如何整个与"身见"的消失而止熄，来结束本文。
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