中英对照-卡拉玛经
AN III.65
Kalama Sutta
To the Kalamas
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.
增支部 III.65
卡拉玛经
坦尼沙罗尊者英译,良稹中译
原文版权所有 ? 1994 坦尼沙罗比丘 。免费发行。本文允许在任何媒体再版、重排、重印、印发。然而,作者希望任何再版与分发以对公众免费与无限制的形式进行,译文与转载也要
求表明作者原衷。
中译版权所有 ? 2005 良稹, , 流通条件如上。转载时请包括本站连接,并登载本版权声明。
尊者与学者谈人们对卡拉玛经的误解
荷花姑娘I have heard that on one occasion the Blesd One, on a wandering tour among the Kosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, 'Gotama the contemplative -- the son of the Sakyans, having gone forth from the Sakyan clan -- has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blesd One, worthy, & rightly lf-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of tho persons ready to be tamed, teacher of human & divine beings, awakened, blesd. He has made known -- having realized it through direct knowledge -- this world with its devas, maras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; has explained the Dhamma adm
irable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its esnce, entirely perfect, surpassingly pure. It is good to e such a worthy one.''
如是我闻,一时薄伽梵与众比丘在拘萨罗国游方,来到卡拉玛人居住的克萨普达城。克萨普达的卡拉玛人听闻:“沙门乔达摩——从释迦族出家的释迦之子——已来到克萨普达。关于那位乔达摩大师,流传著这样的好名声:‘他确是一位阿罗汉、正自觉者、明行足、善逝者、世间解、无上调御者、人天之师、佛陀、薄伽梵。他亲证了法,之后在这个有天神、魔罗、梵天、沙门僧侣与王者平民的世界上宣讲; 他解说的法义,始善、中 善、 后善; 他讲述的梵行,在细节与要义上,圆满具足、清净非凡。见这样一位阿罗汉是件善事。’”
So the Kalamas of Kesaputta went to the Blesd 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.
于是卡拉玛人去见薄伽梵。到达时,有的向他顶礼,在一旁坐下。有的与他相互问候,在友好的问候与礼节后,在一旁坐下。有的合掌于胸前朝他致意,在一旁坐下。有的自报姓名,在一旁坐下。有的不出声,在一旁坐下。
As they sat there, the Kalamas of Kesaputta said to the Blesd 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 the venerable priests & contemplatives are speaking the truth, and which ones are lying?'
他们在一旁坐著时,克萨普达的卡拉码人对薄伽梵说: “世尊,有一些僧侣行者来到克萨普达。他们阐述、颂扬自己的教义,但是对于他人的教义,则贬低、辱骂、鄙视、毁谤。接著,又有其他僧侣行者来到克萨普达。他们阐述、颂扬自己的教义,但是对于他人的教义,
则贬低、辱骂、鄙视、毁谤。他们根本让我们疑惑不定: 这些尊敬的僧侣行者们,哪些讲真话,那些在欺骗?
'Of cour you are uncertain, Kalamas. Of cour you are in doubt. When there are reasons for doubt, uncertainty is born. So in this ca, 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 yourlves that, 'The qualities are unskillful; the qualities are blameworthy; the qualities are criticized by the wi; the qualities, when adopted & carried out, lead to harm & to suffering' -- then you should abandon them. 开心的说说
“卡拉玛人,你们当然不确定。你们当然有疑惑。当有某些原因使你们疑惑、不确定,就象这个情形时,卡拉玛人,不要只听从报道、传闻、传统、经典、猜测、推论、类比、同感、可能性、或者‘这位行者是我们的老师’的想法。当你亲自了解了,‘这些素质是缺乏技巧的;这些素质是该受责备的;这些素质受智者的批评;这些素质采纳施行起来,趋向伤害与苦痛’——那时你应当弃绝它们。”
'What do you think, Kalamas? When greed aris in a person, does it ari for welfare or for harm?'
'For harm, lord.'
'And this greedy person, overcome by greed, his mind possd by greed, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewi, all of which is for long-term harm & suffering.'
'Yes, lord.'
“卡拉玛人,你们认为如何,当一个人升起贪欲时,是有益还是有害 ?”
沸腾的条件“世尊,是有害。”
“这个贪人,为贪意左右,心受贪意控制: 他杀生、不予而取、追逐他人之妻、说谎并诱使他人效仿,这一切皆有长远的伤害与苦痛。”
华严经讲解“正是,世尊。”
'Now, what do you think, Kalamas? When aversion aris in a person, does it ari for welfare or for harm?'
面试官的问题'For harm, lord.'
'And this aversive person, overcome by aversion, his mind possd by aversion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewi, all of which is for long-term harm & suffering.'
'Yes, lord.'
“卡拉玛人,你们认为如何,当一个人升析起嗔怒时,是有益还是有害?”
“世尊,是有害。”
“这个嗔人,为嗔意左右,心受嗔意控制: 他杀生、不予而取、追逐他人之妻、说谎并诱使他人效仿,这一切皆有长远的伤害与苦痛。”
“正是,世尊。”
'Now, what do you think, Kalamas? When delusion aris in a person, does it ari for welfare or for harm?'
'For harm, lord.'
'And this deluded person, overcome by delusion, his mind possd by delusion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewi, all of which is for long-term harm & suffering.'
'Yes, lord.'
“卡拉玛人,你们认为如何,当一个人升起痴迷时,是有益还是有害 ?”
“世尊,是有害。”
“这个痴人,为痴意左右,心受痴意控制: 他杀生、不予而取、追逐他人之妻、说谎并诱使他人效仿,这一切皆有长远的伤害与苦痛。”
法律意见书格式
“正是,世尊。”
'So what do you think, Kalamas: Are the qualities skillful or unskillful?'
十六字箴言'Unskillful, lord.'
'Blameworthy or blameless?'
'Blameworthy, lord.'
'Criticized by the wi or praid by the wi?'