Between birth and death we live mostly in the homes of greed, hatred, delusion, pride, jealousy and stinginess. These are homes that are truly bad for us. Even though we live in physical houses that we call home, for most of us our real home is the abode of greed, hatred, delusion, pride, jealousy and stinginess. These primal defilements come along with us at birth, and they trouble us throughout our lives. Most of us, unfortunately, are caught in their grip. They indeed become our real home.
从生到死，我们都常常住在贪婪、瞋恚、愚痴、傲慢、妒忌与悭吝的家中。
这些家对我们实在没什么好处。尽管我们住在物质的房子里，那个我们称为家的地方，但对于许多人来说，我们真正的家是贪、瞋、痴、慢、妒与悭。
这些主要的烦恼从出生开始便伴随着我们，困扰我们一生。很不幸，大多数人被它们所掌控，它们的确成了我们真正的家。
The Dhammapada commentary says:从生到死，我们都常常住在贪婪、瞋恚、愚痴、傲慢、妒忌与悭吝的家中。
这些家对我们实在没什么好处。尽管我们住在物质的房子里，那个我们称为家的地方，但对于许多人来说，我们真正的家是贪、瞋、痴、慢、妒与悭。
这些主要的烦恼从出生开始便伴随着我们，困扰我们一生。很不幸，大多数人被它们所掌控，它们的确成了我们真正的家。
For the heedless, the four woeful states are like their permanent home.
As we all know, we don’t often stay long where we are only visitors. It is natural for us to return to our home.
In the same way, the human and deva realms are places we temporarily visit only when the time is ripe. Sooner or later, along with our defilements, we have to return to our real home somewhere in the four woeful planes.
《法句义注》说：
“对于放逸者而言，四恶道是他们永久的家。”
大家都知道，我们并不会长住于仅仅作客的地方，会很自然地要回到自己的家。同样，人间与天界是我们在时机成熟时才短暂逗留的地方。带着自己的烦恼，我们迟早要回到自己真正的家——四恶道的某一处。
As we all know, we don’t often stay long where we are only visitors. It is natural for us to return to our home.
In the same way, the human and deva realms are places we temporarily visit only when the time is ripe. Sooner or later, along with our defilements, we have to return to our real home somewhere in the four woeful planes.
《法句义注》说：
“对于放逸者而言，四恶道是他们永久的家。”
大家都知道，我们并不会长住于仅仅作客的地方，会很自然地要回到自己的家。同样，人间与天界是我们在时机成熟时才短暂逗留的地方。带着自己的烦恼，我们迟早要回到自己真正的家——四恶道的某一处。
Lord Buddha. The Mahàvagga Samyutta says:
The chance of being born in a happy realm or a miserable one is clearly declared by Lord Buddha. The Mahàvagga Samyutta says:
On one occasion, the Blessed One took up a little bit of soil on the tip of his fingernail and addressed the bhikkhus thus:
The chance of being born in a happy realm or a miserable one is clearly declared by Lord Buddha. The Mahàvagga Samyutta says:
On one occasion, the Blessed One took up a little bit of soil on the tip of his fingernail and addressed the bhikkhus thus:
“What do you think, bhikkhus, which is more: The little bit of soil on the tip of my fingernail or the great earth?”
“Venerable Sir, the great earth is more. The little bit of soil that the Blessed One has taken up on the tip of his fingernail is trifling. Compared to the great earth, the little bit of soil that the Blessed One has taken up on the tip of his fingernail does not bear comparison, does not amount even to a fraction.”
“So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among human beings. But those beings are more numerous who, when they pass away as human beings, are reborn in hell.
Why? Because, bhikkhus, they have not seen the Four Noble Truths. What four?
The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering and the Noble Truth of the Way Leading to the Cessation of Suffering.
The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering and the Noble Truth of the Way Leading to the Cessation of Suffering.
‘Therefore, bhikkhus, an exertion should be made to understand:
‘This is suffering.’ An exertion should be made to understand:
‘This is the origin of suffering.’ An exertion should be made to understand:
‘This is the cessation of suffering.’ An exertion should be made to understand:
‘This is the way leading to the cessation of suffering.”
‘This is suffering.’ An exertion should be made to understand:
‘This is the origin of suffering.’ An exertion should be made to understand:
‘This is the cessation of suffering.’ An exertion should be made to understand:
‘This is the way leading to the cessation of suffering.”
投生到善趣或恶道的机率佛陀曾明确地宣说过关于投生到善趣或恶道的机率。
《相应部·大品》中说：
当时，世尊将少量泥土放于指端，对比库们说：
“诸比库，你们认为怎样？哪一个更多，我放于指端的少量泥土，还是大地的泥土？”
“尊者，大地的泥土更多。世尊放于指端的少量泥土微不足道，
与大地的泥土相比，无法比较，[甚至]算不上是微小的一部分。”
“同样，诸比库，那样的有情极少，以人命终后，投生为人；
而那样的有情却很多，以人命终后，投生到地狱。”
“那是什么原因呢？诸比库，未见四圣谛。哪四个？
苦圣谛、苦集圣谛、苦灭圣谛与导至苦灭之道圣谛。”
“于此，诸比库，
应作努力[以了知]‘此是苦圣谛’，
应作努力[以了知] ‘此是苦集圣谛’，
应作努力[以了知] ‘此是苦灭圣谛’，
应作努力[以了知] ‘此是导至苦灭之道圣谛’。”
《相应部·大品》中说：
当时，世尊将少量泥土放于指端，对比库们说：
“诸比库，你们认为怎样？哪一个更多，我放于指端的少量泥土，还是大地的泥土？”
“尊者，大地的泥土更多。世尊放于指端的少量泥土微不足道，
与大地的泥土相比，无法比较，[甚至]算不上是微小的一部分。”
“同样，诸比库，那样的有情极少，以人命终后，投生为人；
而那样的有情却很多，以人命终后，投生到地狱。”
“那是什么原因呢？诸比库，未见四圣谛。哪四个？
苦圣谛、苦集圣谛、苦灭圣谛与导至苦灭之道圣谛。”
“于此，诸比库，
应作努力[以了知]‘此是苦圣谛’，
应作努力[以了知] ‘此是苦集圣谛’，
应作努力[以了知] ‘此是苦灭圣谛’，
应作努力[以了知] ‘此是导至苦灭之道圣谛’。”
The Buddha then continued: “So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among human beings or the devas. But those beings are more numerous who, when they pass away as human beings, are reborn in hell, in the animal realm, in the sphere of ghosts.
“So too, bhikkhus, those beings are few who, when they pass away as devas, are reborn among the devas or human beings. But those beings are more numerous who, when they pass away as devas, are reborn in hell, in the animal realm, in the sphere of ghosts.”
“So too, bhikkhus, those beings are few who, when they pass away as devas, are reborn among the devas or human beings. But those beings are more numerous who, when they pass away as devas, are reborn in hell, in the animal realm, in the sphere of ghosts.”
“So too, bhikkhus, those beings are few who, when they pass away from hell, are reborn among human beings or the devas. But those beings are more numerous who, when they pass away from hell, are reborn in hell, in the animal realm, in the sphere of ghosts.”
“So too, bhikkhus, those beings are few who, when they pass away from the animal realm, are reborn among human beings or the devas. But those beings are more numerous who, when they pass away from the animal realm, are reborn in hell, in the animal realm, in the sphere of ghosts.”
“So too, bhikkhus, those beings are few who, when they pass away from the sphere of ghosts, are reborn among human beings or the devas. But those beings are more numerous who, when they pass away from the sphere of ghosts, are reborn in hell, in the animal realm, in the sphere of ghosts.”
Why? Because they have not seen the Four Noble Truths! Because of not knowing the Four Noble Truths, we live mostly in the home of greed, hatred, delusion, pride, jealousy and stinginess. This is the reason why few are reborn among human beings and the devas, but many more are born in hell, in the animal realm, or in the sphere of ghosts.
According to the Buddha: “Those beings are few who abstain from wine, liquors, and intoxicants that are a basis for negligence. But those beings are more numerous who do not abstain from wines, liquors, and intoxicants that are a basis for negligence.”
“So too, bhikkhus, those beings are few who honor their mother and father. But those beings are more numerous who do not honor them.”
“So too, bhikkhus, those beings are few who honor recluses. But those beings are more numerous who do not honor recluses.”
“So too, bhikkhus, those beings are few who respect their elders in the family. But those beings are more numerous who do not respect their elders in the family.”
“So too, bhikkhus, those beings are few who abstain from the destruction of life. But those beings are more numerous who do not abstain from the destruction of life.”
“So too, bhikkhus, those beings are few who abstain from taking what is not given. But those beings are more numerous who do not abstain from taking what is not given.”
“So too, bhikkhus, those beings are few who abstain from sexual misconduct. But those beings are more numerous who do not abstain from sexual misconduct.”
“So too, bhikkhus, those beings are few who abstain from false speech and divisive speech. But those beings are more numerous who do not abstain from false speech and divisive speech.”
“So too, bhikkhus, those beings are few who abstain from harsh speech and idle chatter. But those beings are more numerous who do not abstain from harsh speech and idle chatter.”
There are very few people who are performing wholesome actions. Instead, the great masses of humanity are engaging in unwholesome actions. As the Buddha pointed out, those performing wholesome actions are like the little bit of soil on the tip of his fingernail and those others who are engaging in unwholesome actions are like the great earth. Few can be reborn among human beings or devas. Most people on this great earth will be reborn in hell, in the animal realm, or in the sphere of ghosts. Why? The doors to these miserable states are opened by unwholesome deeds which we do in this life.
佛陀继续说：
“同样，诸比库，那样的有情极少，以人命终后，投生为人或者天人；而那样的有情却很多，以人命终后，投生到地狱、畜生界、鬼道。”
“同样，诸比库，那样的有情极少，以天人命终后，投生为天人或者人；而那样的有情却很多，以天人命终后，投生到地狱、畜生界、鬼道。”
“同样，诸比库，那样的有情极少，从地狱命终后，投生为人或者天人；而那样的有情却很多，从地狱命终后，投生到地狱、畜生界、鬼道。”
“同样，诸比库，那样的有情极少，从畜生道命终后，投生为人或者天人；而那样的有情却很多，从畜生道命终后，投生到地狱、畜生界、鬼道。”
“同样，诸比库，那样的有情极少，从鬼道命终后，投生为人或者天人；而那样的有情却很多，从鬼道命终后，投生到地狱、畜生界、鬼道。”
为什么？
因为他们未见四圣谛！
由于不了知四圣谛，我们通常住在贪婪、瞋恚、愚痴、傲慢、妒忌与悭吝的家中。因此，投生为人和天人的极少，投生到地狱、畜生界或者鬼道的却很多。
佛陀说：
“那样的有情极少，他们远离放逸之因的诸酒类；
而那样的有情却很多，他们未远离放逸之因的诸酒类。”
“同样，诸比库，那样的有情极少，他们尊敬自己母亲与父亲；
而那样的有情却很多，他们不尊敬自己母亲与父亲。”
“同样，诸比库，那样的有情极少，他们敬奉沙门；
而那样的有情却很多，他们不敬奉沙门。”
“同样，诸比库，那样的有情极少，他们恭敬族中的长者；
而那样的有情却很多，他们不恭敬族中的长者。”
“同样，诸比库，那样的有情极少，他们远离杀生；
而那样的有情却很多，他们未远离杀生。”
“同样，诸比库，那样的有情极少，他们远离不与取；
而那样的有情却很多，他们未远离不与取。”
“同样，诸比库，那样的有情极少，他们远离欲邪行；
而那样的有情却很多，他们未远离欲邪行。”
“同样，诸比库，那样的有情极少，他们远离虚妄语和两舌；
而那样的有情却很多，他们未远离虚妄语和两舌。”
“同样，诸比库，那样的有情极少，他们远离粗恶语和绮语；
而那样的有情却很多，他们未远离粗恶语和绮语。”
行善行的人极少。相反，做恶行的人却很多。
正如佛陀所指出的，那些行善行的人就如他指端的少量泥土般极少，而那些做恶行的人就像大地的泥土般很多。
极少能投生为人或者天人，大地上的多数人将会投生到地狱、畜生界或鬼道。
为什么？通向苦趣的大门，因我们今生所做的恶行而敞开。
佛陀继续说：
“同样，诸比库，那样的有情极少，以人命终后，投生为人或者天人；而那样的有情却很多，以人命终后，投生到地狱、畜生界、鬼道。”
“同样，诸比库，那样的有情极少，以天人命终后，投生为天人或者人；而那样的有情却很多，以天人命终后，投生到地狱、畜生界、鬼道。”
“同样，诸比库，那样的有情极少，从地狱命终后，投生为人或者天人；而那样的有情却很多，从地狱命终后，投生到地狱、畜生界、鬼道。”
“同样，诸比库，那样的有情极少，从畜生道命终后，投生为人或者天人；而那样的有情却很多，从畜生道命终后，投生到地狱、畜生界、鬼道。”
“同样，诸比库，那样的有情极少，从鬼道命终后，投生为人或者天人；而那样的有情却很多，从鬼道命终后，投生到地狱、畜生界、鬼道。”
为什么？
因为他们未见四圣谛！
由于不了知四圣谛，我们通常住在贪婪、瞋恚、愚痴、傲慢、妒忌与悭吝的家中。因此，投生为人和天人的极少，投生到地狱、畜生界或者鬼道的却很多。
佛陀说：
“那样的有情极少，他们远离放逸之因的诸酒类；
而那样的有情却很多，他们未远离放逸之因的诸酒类。”
“同样，诸比库，那样的有情极少，他们尊敬自己母亲与父亲；
而那样的有情却很多，他们不尊敬自己母亲与父亲。”
“同样，诸比库，那样的有情极少，他们敬奉沙门；
而那样的有情却很多，他们不敬奉沙门。”
“同样，诸比库，那样的有情极少，他们恭敬族中的长者；
而那样的有情却很多，他们不恭敬族中的长者。”
“同样，诸比库，那样的有情极少，他们远离杀生；
而那样的有情却很多，他们未远离杀生。”
“同样，诸比库，那样的有情极少，他们远离不与取；
而那样的有情却很多，他们未远离不与取。”
“同样，诸比库，那样的有情极少，他们远离欲邪行；
而那样的有情却很多，他们未远离欲邪行。”
“同样，诸比库，那样的有情极少，他们远离虚妄语和两舌；
而那样的有情却很多，他们未远离虚妄语和两舌。”
“同样，诸比库，那样的有情极少，他们远离粗恶语和绮语；
而那样的有情却很多，他们未远离粗恶语和绮语。”
行善行的人极少。相反，做恶行的人却很多。
正如佛陀所指出的，那些行善行的人就如他指端的少量泥土般极少，而那些做恶行的人就像大地的泥土般很多。
极少能投生为人或者天人，大地上的多数人将会投生到地狱、畜生界或鬼道。
为什么？通向苦趣的大门，因我们今生所做的恶行而敞开。
Source:
AWAKEN, OH WORLD! What are Humans Doing?
Bhikkhu Revata
AWAKEN, OH WORLD! What are Humans Doing?
Bhikkhu Revata
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