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AN III.65 增支部 III.65 原文版權(quán)所有 ? 1994 坦尼沙羅比丘 。免費(fèi)發(fā)行。本文允許在任何媒體再版、重排、重印、印發(fā)。然而，作者希望任何再版與分發(fā)以對(duì)公眾免費(fèi)與無(wú)限制的形式進(jìn)行，譯文與轉(zhuǎn)載也要求表明作者原衷。 中譯版權(quán)所有 ? 2005 良稹，http://www. ， 流通條件如上。轉(zhuǎn)載時(shí)請(qǐng)包括本站連接，并登載本版權(quán)聲明。 如是我聞，一時(shí)薄伽梵與眾比丘在拘薩羅國(guó)游方，來(lái)到卡拉瑪人居住的克薩普達(dá)城?？怂_普達(dá)的卡拉瑪人聽(tīng)聞:“沙門(mén)喬達(dá)摩——從釋迦族出家的釋迦之子——已來(lái)到克薩普達(dá)。關(guān)于那位喬達(dá)摩大師，流傳著這樣的好名聲:‘他確是一位阿羅漢、正自覺(jué)者、明行足、善逝者、世間解、無(wú)上調(diào)御者、人天之師、佛陀、薄伽梵。他親證了法，之后在這個(gè)有天神、魔羅、梵天、沙門(mén)僧侶與王者平民的世界上宣講; 他解說(shuō)的法義，始善、中 善、 后善; 他講述的梵行，在細(xì)節(jié)與要義上，圓滿具足、清凈非凡。見(jiàn)這樣一位阿羅漢是件善事?！?/p> So the Kalamas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to him and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence. 于是卡拉瑪人去見(jiàn)薄伽梵。到達(dá)時(shí)，有的向他頂禮，在一旁坐下。有的與他相互問(wèn)候，在友好的問(wèn)候與禮節(jié)后，在一旁坐下。有的合掌于胸前朝他致意，在一旁坐下。有的自報(bào)姓名，在一旁坐下。有的不出聲，在一旁坐下。 As they sat there, the Kalamas of Kesaputta said to the Blessed One, 'Lord, there are some priests & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other priests & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable priests & contemplatives are speaking the truth, and which ones are lying?'他們?cè)谝慌宰鴷r(shí)，克薩普達(dá)的卡拉碼人對(duì)薄伽梵說(shuō): “世尊，有一些僧侶行者來(lái)到克薩普達(dá)。他們闡述、頌揚(yáng)自己的教義，但是對(duì)于他人的教義，則貶低、辱罵、鄙視、毀謗。接著，又有其他僧侶行者來(lái)到克薩普達(dá)。他們闡述、頌揚(yáng)自己的教義，但是對(duì)于他人的教義，則貶低、辱罵、鄙視、毀謗。他們根本讓我們疑惑不定: 這些尊敬的僧侶行者們，哪些講真話，那些在欺騙？ 'Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' -- then you should abandon them.“卡拉瑪人，你們當(dāng)然不確定。你們當(dāng)然有疑惑。當(dāng)有某些原因使你們疑惑、不確定，就象這個(gè)情形時(shí)，卡拉瑪人，不要只聽(tīng)從報(bào)道、傳聞、傳統(tǒng)、經(jīng)典、猜測(cè)、推論、類(lèi)比、同感、可能性、或者‘這位行者是我們的老師’的想法。當(dāng)你親自了解了，‘這些素質(zhì)是缺乏技巧的；這些素質(zhì)是該受責(zé)備的；這些素質(zhì)受智者的批評(píng)；這些素質(zhì)采納施行起來(lái)，趨向傷害與苦痛’——那時(shí)你應(yīng)當(dāng)棄絕它們?！薄? 'What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?''For harm, lord.' 'And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.' 'Yes, lord.' “卡拉瑪人，你們認(rèn)為如何，當(dāng)一個(gè)人升起貪欲時(shí)，是有益還是有害 ？” 'Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?' 'For harm, lord.' 'And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.' 'Yes, lord.' “卡拉瑪人，你們認(rèn)為如何，當(dāng)一個(gè)人升析起嗔怒時(shí)，是有益還是有害？” 'Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?' 'For harm, lord.' 'And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.' 'Yes, lord.' “卡拉瑪人，你們認(rèn)為如何，當(dāng)一個(gè)人升起癡迷時(shí)，是有益還是有害 ？” 'So what do you think, Kalamas: Are these qualities skillful or unskillful?' 'Unskillful, lord.' 'Blameworthy or blameless?' 'Blameworthy, lord.' 'Criticized by the wise or praised by the wise?' 'Criticized by the wise, lord.' 'When adopted & carried out, do they lead to harm & to suffering, or not?' 'When adopted & carried out, they lead to harm & to suffering. That is how it appears to us.' “那么，卡拉瑪人：這些素質(zhì)是善巧還是缺乏善巧？” 'So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' -- then you should abandon them.' Thus was it said. And in reference to this was it said. “因此，卡拉瑪人，我說(shuō)過(guò)，‘不要只聽(tīng)從報(bào)道，傳聞、傳統(tǒng)、經(jīng)典、猜測(cè)、推論、類(lèi)比、同感、可能性、或者“這位行者是我們的老師”的想法。當(dāng)你親自了解了，“這些素質(zhì)是缺乏技巧的；這些素質(zhì)是該受責(zé)備的；這些素質(zhì)受智者的批評(píng)；這些素質(zhì)采納施行起來(lái)，趨向傷害與苦痛”——那時(shí)你應(yīng)當(dāng)棄絕它們?！沁@樣說(shuō)的，是指這方面而說(shuō)?！?/p> 'Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' -- then you should enter & remain in them. “再者，卡拉瑪人，不要只聽(tīng)從報(bào)道、傳聞、傳統(tǒng)、經(jīng)典、猜測(cè)、推論、類(lèi)比、同感、可能性、或者‘這位行者是我們的老師’的想法。當(dāng)你親自了解了，“這些素質(zhì)是善巧的；這些素質(zhì)是無(wú)可責(zé)備的；這些素質(zhì)受智者的贊揚(yáng)；這些素質(zhì)采納奉行時(shí)，趨向安寧與幸福”——那時(shí)你應(yīng)當(dāng)進(jìn)入、安住其中?！?/p> 'What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?' 'For welfare, lord.' 'And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.' 'Yes, lord.' “卡拉瑪人，你們認(rèn)為如何，當(dāng)一個(gè)人升起離貪之意時(shí)，是有益還是有害 ？” 'What do you think, Kalamas? When lack of aversion arises in a person, does it arise for welfare or for harm?' 'For welfare, lord.' 'And this unaversive person, not overcome by aversion, his mind not possessed by aversion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.' 'Yes, lord.' “卡拉瑪人，你們認(rèn)為如何，當(dāng)一個(gè)人升起離嗔之意時(shí)，是有益還是有害 ？” 'What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?' 'For welfare, lord.' 'And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.' 'Yes, lord.' “卡拉瑪人，你們認(rèn)為如何，當(dāng)一個(gè)人升起離癡之意時(shí)，是有益還是有害 ？” 'So what do you think, Kalamas: Are these qualities skillful or unskillful?' 'Skillful, lord.' 'Blameworthy or blameless?' 'Blameless, lord.' 'Criticized by the wise or praised by the wise?' 'Praised by the wise, lord.' 'When adopted & carried out, do they lead to welfare & to happiness, or not?' 'When adopted & carried out, they lead to welfare & to happiness. That is how it appears to us.'
“那么，卡拉瑪人：這些素質(zhì)是善巧還是缺乏善巧？” 'So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' -- then you should enter & remain in them.' Thus was it said. And in reference to this was it said.
“因此，卡拉瑪人，我說(shuō)過(guò)，‘不要只聽(tīng)從報(bào)道，傳聞、傳統(tǒng)、經(jīng)典、猜測(cè)、推論、類(lèi)比、同感、可能性、或者“這位行者是我們的老師”的想法。當(dāng)你親自了解了，“這些素質(zhì)是善巧的；這些素質(zhì)是無(wú)可責(zé)備的；這些素質(zhì)受智者的贊揚(yáng)；這些素質(zhì)采納奉行起來(lái)，趨向安寧與幸?！薄菚r(shí)你應(yīng)當(dāng)進(jìn)入、安住其中?！?是這樣說(shuō)的，是指這方面而說(shuō)。 'Now, Kalamas, one who is a disciple of the noble ones -- thus devoid of greed, devoid of ill will, undeluded, alert, & resolute -- keeps pervading the first direction [the east] -- as well as the second direction, the third, & the fourth -- with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.'He keeps pervading the first direction -- as well as the second direction, the third, & the fourth -- with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will. 'He keeps pervading the first direction -- as well as the second direction, the third, & the fourth -- with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will. 'He keeps pervading the first direction -- as well as the second direction, the third, & the fourth -- with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will. “卡拉瑪人，一位圣者的弟子——如此離貪、離嗔、離癡、警覺(jué)、堅(jiān)定——以滿懷善意(慈)的覺(jué)知，連續(xù)朝第一個(gè)方向[東方]、又朝第二、第三、第四個(gè)方向傳送。 如此，他以滿懷善意的覺(jué)知，連續(xù)朝上、朝下、周遭，朝包容萬(wàn)物的宇宙各處、各方傳送: 充沛、寬廣、無(wú)量、無(wú)敵意、無(wú)惡意。 ''If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires. ''But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease -- free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires. ''If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires. ''But if no evil is done through acting, then I can assume myself pure in both respects.' This is the fourth assurance he acquires. 'One who is a disciple of the noble ones -- his mind thus free from hostility, free from ill will, undefiled, & pure -- acquires these four assurances in the here-&-now.' “卡拉瑪人，一位圣者的弟子——如此心無(wú)敵意、心無(wú)惡意、清凈無(wú)染——即時(shí)即地便得四個(gè)保障。 ''If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires. ''But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease -- free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires. ''If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires. ''But if no evil is done through acting, then I can assume myself pure in both ways.' This is the fourth assurance he acquires. 'One who is a disciple of the noble ones -- his mind thus free from hostility, free from ill will, undefiled, & pure -- acquires these four assurances in the here-&-now. “是這樣，世尊。是這樣啊，善逝者。一位圣者的弟子——如此心無(wú)敵意、心無(wú)惡意、清凈無(wú)染——即時(shí)即地便得四個(gè)保障。 “勝哉！世尊，勝哉！世尊正好比將顛倒之物置正、把隱秘之事揭開(kāi)、為迷途者指路、在黑夜里舉燈、使有目者見(jiàn)形，同樣地，世尊藉多方推理，闡明了法。我們歸依世尊、歸依法、歸依僧。愿世尊記得我們這些從今天起一生歸依于他的居家弟子們。” |
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來(lái)自： 慚愧居士sz > 《待分類(lèi)》
