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I have heard that on one occasion the Blessed One was staying at Rajag
aha, at the Bamboo Grove, the Squirrels' Feeding Ground.
如是我聞: 一時薄伽梵住王舍城竹林的松鼠園。
At that time Ven. Rahula1 was staying at the Mango Stone. Then the Ble
ssed One, arising from his seclusion in the late afternoon, went to wher
e 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 on
e side.
爾時尊者教誡羅侯羅經[注1]住芒果石。薄伽梵日晡從隱居處起身,去尊者羅侯羅所住的
芒果石。尊者羅侯羅見他從遠處走來,見他後,便為之敷座備洗足水。薄伽梵在施座
處坐下,坐下後洗足。尊者羅侯羅向薄伽梵頂禮後,坐於一邊。
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 littl
e bit of remaining water left in the water dipper?""Yes sir."
"That's how little of a contemplative2 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點殘水,之後對教誡羅侯羅經尊者說:“教誡羅侯羅經
,你看見水勺中所剩這丁點殘水否?”
“是,世尊。”
“一個故意說謊而無愧意的人,其沙門[注2]心性,便是那麼少。”
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 remainin
g water is tossed away?""Yes, sir."
"Whatever there is of a contemplative in anyone who feels no shame at
telling a deliberate lie is tossed away just like that.
薄伽梵將殘水倒去,之後對羅侯羅尊者說:“羅侯羅,你看見這丁點殘水怎樣給倒
去??”
“是,世尊。”
“一個故意說謊而無愧意的人,其沙門心性,便是那樣給倒去了。
Having turned the water dipper upside down, the Blessed One said to Ve
n. Rahula, "Rahula, do you see how this water dipper is turned upside do
wn?""Yes, sir."
"Whatever there is of a contemplative in anyone who feels no shame at
telling a deliberate lie is turned upside down just like that."
薄伽梵將水勺翻轉倒置,之後對羅?羅尊者說:“羅侯羅,你看見這水勺怎樣翻轉
倒置否?”
“是,世尊。”
“一個故意說謊而無愧意的人,其沙門心性,便是那樣翻轉倒置了。”
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.
薄伽梵將水勺置正,之後對羅?羅尊者說:“羅侯羅,你看見這水勺內怎樣空無、
空洞否?”
“是,世尊。”
“一個故意說謊而無愧意的人,其沙門心性,便是那樣空無、空洞。”
"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 e
lephant trainer notices that and thinks, 'This royal elephant has not gi
ven up its life to the king.' But when the royal elephant... having gone
into battle, uses its forefeet and hind feet, its forequarters and hind
quarters, its head and ears and tusks and tail and his trunk, the traine
r 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 an
yone 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 w
ill not tell a deliberate lie even in jest.'
“羅侯羅,譬如有一頭御象: 巨大、良種、善戰、牙如戰車之柱。作戰時,它動
用前足、後足、象頭、象耳、象牙、象尾,只護著象鼻。馴象士注意到了,心想:
‘這頭御象尚不能為王捨命。’但是,當這頭御象......作戰時,它動用前足、後
足、象頭、象耳、象牙、象尾、與象鼻,馴象士注意到了,心想:‘這頭御象已為王捨
命。沒有什麼它不會做。’
“同樣,凡是故意說謊而無愧意的人,我告訴你,沒有什麼他不會做。因此羅侯羅
,你應當訓練自己:‘我決不故意說謊,哪怕於戲笑之中。’
"What do you think, Rahula: What is a mirror for?""For reflection, sir
."
"In the same way, Rahula, bodily acts, verbal acts, and mental acts ar
e to be done with repeated reflection.
“你覺得如何,羅侯羅,鏡子有何用途?”
“世尊,用於觀照。”
“同樣地,羅侯羅,對於身業、語業、意業也應當反複觀照。
"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 kno
w 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 aff
liction... 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."W
hile you are performing a bodily act, you should reflect on it: 'This bo
dily act I am doing — is it leading to self-affliction, to the afflicti
on of others, or to both? Is it an unskillful bodily act, with painful c
onsequences, painful results?' If, on reflection, you know that it is le
ading 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 con
tinue with it.
"Having performed a bodily act, you should reflect on it... If, on ref
lection, you know that it led to self-affliction, to the affliction of o
thers, or to both; it was an unskillful bodily act with painful conseque
nces, painful results, then you should confess it, reveal it, lay it ope
n to the Teacher or to a knowledgeable companion in the holy life. Havin
g 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 skil
lful bodily action with happy consequences, happy results, then you shou
ld stay mentally refreshed and joyful, training day and night in skillfu
l mental qualities.
“每當你想作某個身業時,應當觀照它:‘我想作的這個身業——它會導致害己
、害人、或兩害否? 它會是一種不善巧的身業,有苦果、苦報否?’ 如果觀照之後你
了解了,它會導致害己、害人、或兩害; 它會是一種不善巧的身業,有苦果、苦報
,那?那樣的身業你絕對不適合做。
但是,如果觀照之後你了解了,它不會導致……它會是一種善巧的身業,有樂果
、樂報,那麼任何那樣的身業,你適合作。
“你正在作某個身業時,應當觀照它:‘我正在做的這個身業——是在導致害己
、害人、或兩害否? 它是一種不善巧的身業,有苦果、苦報否?’ 如果觀照之後你
了解了,它在導致害己、害人、或兩害……你應當放棄。但是如果觀照之後你了解
了,它不會……你可以繼續。
“你在作了某個身業之後,應當觀照它……如果觀照之後你了解了,它導致了害
己、害 人、或兩害; 它是一種不善巧的身業,有苦果、苦報,那?你應當對尊師或
者一位多聞的修行同伴忏悔、披露、公開。忏悔後,你應當在未來約束自己。但是
如果觀照之後你了解了,它不曾導致害己、害人、或兩傷……它是一種善巧的身業
,有樂果、樂 報,那?你應當安住於清新與喜樂,日夜修習善巧的心理素質。
"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 kno
w 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 aff
liction... 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."W
hile you are performing a verbal act, you should reflect on it: 'This ve
rbal act I am doing — is it leading to self-affliction, to the afflicti
on of others, or to both? Is it an unskillful verbal act, with painful c
onsequences, painful results?' If, on reflection, you know that it is le
ading 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 ref
lection, you know that it led to self-affliction, to the affliction of o
thers, or to both; it was an unskillful verbal act with painful conseque
nces, painful results, then you should confess it, reveal it, lay it ope
n to the Teacher or to a knowledgeable companion in the holy life. Havin
g 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 skil
lful verbal action with happy consequences, happy results, then you shou
ld stay mentally refreshed and joyful, training day and night in skillfu
l mental qualities.
“每當你想作某個語業時,應當觀照它:‘我想作的這個語業——它會導致害己
、害人、或兩害否? 它是一種不善巧的語業,會有苦果、苦報否?’ 如果觀照之後
你了解了,它會導致害己、害人、或兩害; 它是一種不善巧的語業,會有苦果、苦
報,那?那樣的語業你絕對不適合做。
但是,如果觀照之後你了解了,它不會導致……它是一種善巧的語業,會有樂果
、樂報,那麼任何那樣的語業,你適合作。
“你正在作某個語業時,應當觀照它:‘我正在做的這個語業——是在導致害己
、害人、或兩害 否? 它是一種不善巧的語業,有苦果、苦報??’ 如果觀照之後你了
解了,它在導致傷害自己、傷害他人、或傷害雙方……你應當放棄。但是如果觀照
之後你了解了,它不會……你可以繼續。
“你在作了某個語業之後,應當觀照它……如果觀照之後你了解了,它導致了害
己、害人、或兩害; 它是一種不善巧的語業,有苦果、苦報,那麼你應當對尊師或
者一位多聞的修行同伴忏悔、披露、公開。忏悔後,你應當在未來約束自己。
但是如果觀照之後你了解了,它不曾導致害己、害人、或 兩害……它是一種善
巧的語業,有樂果、樂報,那?你應當安住於清新與喜樂,日夜修習善巧的心理素質
。
"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 kno
w 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 aff
liction... 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."W
hile you are performing a mental act, you should reflect on it: 'This me
ntal act I am doing — is it leading to self-affliction, to the afflicti
on of others, or to both? Is it an unskillful mental act, with painful c
onsequences, painful results?' If, on reflection, you know that it is le
ading 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 ref
lection, you know that it led to self-affliction, to the affliction of o
thers, or to both; it was an unskillful mental act with painful conseque
nces, painful results, then you should feel distressed, ashamed, and dis
gusted with it. Feeling distressed... you should exercise restraint in t
he future. But if on reflection you know that it did not lead to afflict
ion... it was a skillful mental action with happy consequences, happy re
sults, then you should stay mentally refreshed and joyful, training day
and night in skillful mental qualities.
“每當你想作某個意業時,應當觀照它:‘我想作的這個意業——它會導致害己
、害人、或兩害否? 它會是一種不善巧的意業,有苦果、苦報否?’ 如果觀照之後你
了解了,它會導致傷害己、害人、或兩害; 它會是一種不善巧的意業,有苦果、苦
報,那?那樣的意業你絕對不適合做。但是,如果觀照之後你了解了,它不會導致
傷害……它會是一種善巧的意業,有樂果、樂報,那麼任何那樣的意業,你適合作
。
“你正在作某個意業時,應當觀照它:‘我正在做的這個意業——是在導致害己
、害人、或兩害否? 它是一種不善巧的意業,有苦果、苦報否?’ 如果觀照之後你了
解了,它在導致害己、害人、或兩害……你應當放棄。但是如果觀照之後你了解了
,它不會……你可以繼續。
“你在作了某個意業之後,應當觀照它……如果觀照之後你了解了,它導致了害
己、害 人、或兩害; 它是一種不善巧的意業,有苦果、苦報,那麼你應當對此有憂
惱、可恥、厭棄感。有了憂惱、可恥、厭棄感之後,你應當在未來約束自己。但是
如果觀照之後你了解了,它不曾導致害己、害人、或兩害……它是一種善巧的意業
,有樂果、樂報, 那麼你應當安住於清新與喜樂,日夜修習善巧的心理素質。
"Rahula, all those priests and contemplatives in the course of the pas
t who purified their bodily acts, verbal acts, and mental acts, did it t
hrough repeated reflection on their bodily acts, verbal acts, and mental
acts in just this way."All those priests and contemplatives in the cour
se of the future who will purify their bodily acts, verbal acts, and men
tal acts, will do it through repeated reflection on their bodily acts, v
erbal acts, and mental acts in just this way.
"All those priests and contemplatives at present who purify their bodi
ly 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 bodil
y acts through repeated reflection. I will purify my verbal acts through
repeated reflection. I will purify my mental acts through repeated refl
ection.' That is how you should train yourself."
“羅侯羅,過去所有淨化了自己的身業、語業、意業的僧侶行者,他們所做的,
正是這般反複地觀照自己的身業、語業、意業。
“未來所有了淨化自己的身業、語業、意業的僧侶行者,他們要做的,正是這般
反複地觀照自己的身業、語業、意業。
“當前所有在淨化自己的身業、語業、意業的僧侶行者,他們在做的,正是這般
反複地觀照自己的身業、語業、意業。
“因此,羅侯羅,你應當訓練自己:‘我要藉反複觀照淨化自己的身業。我要藉反
複觀照淨化自己的語業。我要藉反複觀照淨化自己的意業。’你應當如此訓練自己
。”
That is what the Blessed One said. Gratified, Ven. Rahula delighted in
the Blessed One's words.
那就是薄伽梵所說。羅侯羅尊者對 薄伽梵之言隨喜、心悅。
--
Namo tassa bhagavato arahato sammaasambuddhassa !
( 禮敬 彼 有幸者 阿羅漢 已正確完全覺者! )
--
※ 發信站: 批踢踢實業坊(ptt.cc)
◆ From: 220.134.238.232
Majjhima Nikaya 61Ambalatthika-rahulovada SuttaInstructions to Rahula
at Mango Stone
Translated from the Pali by Thanissaro Bhikkhu.For free distribution o
nly. 中部 61
芒果石
教誡羅侯羅經
坦尼沙羅尊者英譯,良稹中譯
原文版權所有? 1996 坦尼沙羅比丘。僅限於免費發行。本文允許在任何媒體再
版、重排、重印、印發。然而,作者希望任何再版與分發以對公?免費與無限制的形
式進行,譯文與轉載也要求表明作者原衷。
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中譯版權所有? 2006 良稹,