MN 61 |
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I have heard that on one occasion the Blessed One was staying at Rajagaha, at the Bamboo Grove, the Squirrels' Feeding Ground. |
如是我闻: 一时薄伽梵住王舍城竹林的松鼠园。 |
At that time Ven. Rahula was staying at the Mango Stone. Then the Blessed One, arising from his seclusion in the late afternoon, went to where Ven. Rahula was staying at the Mango Stone. Ven. Rahula saw him coming from afar and, on seeing him, set out a seat and water for washing the feet. The Blessed One sat down on the seat set out and, having sat down, washed his feet. Ven. Rahula, bowing down to the Blessed One, sat to one side. |
尔时尊者罗睺罗[注1]住在芒果石。薄伽梵日晡从隐居处起身,去尊者罗睺罗所住的芒果石。尊者罗睺罗见他从远处走来, 见他后,便为之敷座备洗足水。薄伽梵在施座处坐下,坐下后洗足。尊者罗睺罗向薄伽梵顶礼后,坐于一边。 |
Then the
Blessed One, having left a little bit of the remaining water
in the water dipper, said to Ven. Rahula, "Rahula, do you
see this little bit of remaining water left in the water
dipper?" "Yes sir." "That's how little of a contemplative there is in anyone who feels no shame at telling a deliberate lie." |
接著,薄伽梵在水勺中存留丁点残水,之后对尊者罗睺罗说:罗睺罗,你看见水勺中所剩这丁点残水么?
|
Having
tossed away the little bit of remaining water, the Blessed
One said to Ven. Rahula, "Rahula, do you see how this little
bit of remaining water is tossed away?"
"Yes, sir." |
薄伽梵将残水倒去,之后对尊者罗睺罗说:罗睺罗,你看见这丁点残水怎样给倒去么? |
Having
turned the water dipper upside down, the Blessed One said to
Ven. Rahula, "Rahula, do you see how this water dipper is
turned upside down?"
"Yes, sir." |
薄伽梵将水勺翻转倒置,之后对尊者罗睺罗说:罗睺罗,你看见这水勺怎样翻转倒置么? |
Having turned the
water dipper right-side up, the Blessed One said to Ven.
Rahula, "Rahula, do you see how empty and hollow this water
dipper is?" "Yes, sir." "Whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is empty and hollow just like that. |
薄伽梵将水勺置正,之后对尊者罗睺罗说:罗睺罗,你看见这水勺内怎样空无、空洞么? |
"Rahula,
it's like a royal elephant: immense, pedigreed, accustomed
to battles, its tusks like chariot poles. Having gone into
battle, it uses its forefeet and hind feet, its forequarters
and hindquarters, its head and ears and tusks and tail, but
will simply hold back its trunk. The elephant trainer
notices that and thinks, 'This royal elephant has not given
up its life to the king.' But when the royal elephant...
having gone into battle, uses its forefeet and hind feet,
its forequarters and hindquarters, its head and ears and
tusks and tail and his trunk, the trainer notices that and
thinks, 'This royal elephant has given up its life to the
king. There is nothing it will not do.'
"The same holds true with anyone who feels no shame in telling a deliberate lie: There is no evil, I tell you, he will not do. Thus, Rahula, you should train yourself, 'I will not tell a deliberate lie even in jest.' |
罗睺罗,譬如有一头御象:
巨大、良种、善战、牙如战车之柱。作战时,它动用前足、后足、象头、象耳、象牙、象尾,只护著象鼻。驯象士注意到了,便想:这头御象尚不能为王舍命。
但是,当这头御象......作战时,它动用前足、后足、象头、象耳、象牙、象尾、与象鼻,驯象士注意到了,便想:这头御
象已为王舍命。没有什么它不会做。 |
"What do
you think, Rahula: What is a mirror for?"
"For reflection, sir." |
你觉得如何,罗睺罗,镜子有何用途? |
"Whenever
you want to perform a bodily act, you should reflect on it:
'This bodily act I want to perform would it lead to
self-affliction, to the affliction of others, or to both? Is
it an unskillful bodily act, with painful consequences,
painful results?' If, on reflection, you know that it would
lead to self-affliction, to the affliction of others, or to
both; it would be an unskillful bodily act with painful
consequences, painful results, then any bodily act of that
sort is absolutely unfit for you to do. But if on reflection
you know that it would not cause affliction... it would be a
skillful bodily action with happy consequences, happy
results, then any bodily act of that sort is fit for you to
do. "While you are performing a bodily act, you should reflect on it: 'This bodily act I am doing is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both... you should give it up. But if on reflection you know that it is not... you may continue with it. "Having performed a bodily act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful bodily action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities. |
每当你想作某个身业时,应当观照它:我想作的这个身业它会导致害己、害人、或两害么?
它会是一种不善巧的身业,有苦果、苦报么?
如果观照之后你了解了,它会导致害己、害人、或两害;它会是一种不善巧的身业,有苦果、苦报,那么那样的身业你绝对不适合作。但是,如果观照之后你了解
了,它不会导致害己
它会是一种善巧的身业,有乐果、乐报,那么任何那样的身业,你适合作。 |
"Whenever
you want to perform a verbal act, you should reflect on it:
'This verbal act I want to perform would it lead to
self-affliction, to the affliction of others, or to both? Is
it an unskillful verbal act, with painful consequences,
painful results?' If, on reflection, you know that it would
lead to self-affliction, to the affliction of others, or to
both; it would be an unskillful verbal act with painful
consequences, painful results, then any verbal act of that
sort is absolutely unfit for you to do. But if on reflection
you know that it would not cause affliction... it would be a
skillful verbal action with happy consequences, happy
results, then any verbal act of that sort is fit for you to
do. "While you are performing a verbal act, you should reflect on it: 'This verbal act I am doing is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal act, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it. "Having performed a verbal act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful verbal action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities. |
每当你想作某个语业时,应当观照它:我想作的这个语业它会导致害己、害人、或两害么?
它会是一种不善巧的语业,有苦果、苦报么? 如果观照之后你了解了,它会导致害己、害人、或两害;
它会是一种不善巧的语业,有苦果、苦报,那么那样的语业你绝对不适合作。但是,如果观照之后你了解了,它不会导致害己
它会是一种善巧的语业,有乐果、
乐报,那么任何那样的语业,你适合作。 |
"Whenever you want
to perform a mental act, you should reflect on it: 'This
mental act I want to perform would it lead to
self-affliction, to the affliction of others, or to both? Is
it an unskillful mental act, with painful consequences,
painful results?' If, on reflection, you know that it would
lead to self-affliction, to the affliction of others, or to
both; it would be an unskillful mental act with painful
consequences, painful results, then any mental act of that
sort is absolutely unfit for you to do. But if on reflection
you know that it would not cause affliction... it would be a
skillful mental action with happy consequences, happy
results, then any mental act of that sort is fit for you to
do. "While you are performing a mental act, you should reflect on it: 'This mental act I am doing is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful mental act, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it. "Having performed a mental act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental act with painful consequences, painful results, then you should feel distressed, ashamed, and disgusted with it. Feeling distressed... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful mental action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities. |
每当你想作某个意业时,应当观照它:我想作的这个意业它会导致害己、害人、或两害 么?
它会是一种不善巧的意业,有苦果、苦报么? 如果观照之后你了解了,它会导致害己、害人、或两害;
它会是一种不善巧的意业,有苦果、苦报,那么那样的意业你绝对不适合作。但是,如果观照之后你了解了,它不会导致害己
它会是一种善巧的意业,有乐果、
乐报,那么任何那样的意业,你适合作。 |
"Rahula,
all those priests and contemplatives in the course of the
past who purified their bodily acts, verbal acts, and mental
acts, did it through repeated reflection on their bodily
acts, verbal acts, and mental acts in just this way. "All those priests and contemplatives in the course of the future who will purify their bodily acts, verbal acts, and mental acts, will do it through repeated reflection on their bodily acts, verbal acts, and mental acts in just this way. "All those priests and contemplatives at present who purify their bodily acts, verbal acts, and mental acts, do it through repeated reflection on their bodily acts, verbal acts, and mental acts in just this way. "Therefore, Rahula, you should train yourself: 'I will purify my bodily acts through repeated reflection. I will purify my verbal acts through repeated reflection. I will purify my mental acts through repeated reflection.' That is how you should train yourself." |
罗睺罗,过去所有净化了自己的身业、语业、意业的僧侣行者,他们所做的,正是这般反复地观照自己的身业、语业、意业。 |
That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One's words. |
那就是薄伽梵所说。尊者罗睺罗对薄伽梵之言随喜、心悦。 |
原注:
[注1]罗睺罗: 佛陀之子,根据论藏,这段为他作的开示发生于他七岁那年。
[注2]samaρρa: 沙门,修行者,修道者。
中译注: Mango Stone亦作芒果核,为地名。
最近訂正 2-27-2007