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 教诫罗侯罗经 坦尼沙罗尊者英译，良稹中译 原文版权所有? 1996 坦尼沙罗比丘。仅限於免费发行。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?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? 2006 良稹，http://www.theravadacn.org ，流通条件如上。转 载时请包括本站连接，并登载本版权声明。 I have heard that on one occasion the Blessed One was staying at Rajag aha, at the Bamboo Grove, the Squirrels' Feeding Ground. 如是我闻: 一时薄伽梵住王舍城竹林的松鼠园。 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. 尔时尊者教诫罗侯罗经[注1]住芒果石。薄伽梵日晡从隐居处起身，去尊者罗侯罗所住的 芒果石。尊者罗侯罗见他从远处走来，见他後，便为之敷座备洗足水。薄伽梵在施座 处坐下，坐下後洗足。尊者罗侯罗向薄伽梵顶礼後，坐於一边。 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 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." 接着，薄伽梵在水勺中存留丁点残水，之後对教诫罗侯罗经尊者说:“教诫罗侯罗经 ，你看见水勺中所剩这丁点残水否?” “是，世尊。” “一个故意说谎而无愧意的人，其沙门[注2]心性，便是那麽少。” 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. 薄伽梵将残水倒去，之後对罗侯罗尊者说:“罗侯罗，你看见这丁点残水怎样给倒 去??” “是，世尊。” “一个故意说谎而无愧意的人，其沙门心性，便是那样给倒去了。 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." 薄伽梵将水勺翻转倒置，之後对罗?罗尊者说:“罗侯罗，你看见这水勺怎样翻转 倒置否?” “是，世尊。” “一个故意说谎而无愧意的人，其沙门心性，便是那样翻转倒置了。” 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. 薄伽梵将水勺置正，之後对罗?罗尊者说:“罗侯罗，你看见这水勺内怎样空无、 空洞否?” “是，世尊。” “一个故意说谎而无愧意的人，其沙门心性，便是那样空无、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.' “罗侯罗，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、後足、象头、象耳、象牙、象尾，只护着象鼻。驯象士注意到了，心想: ‘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、後 足、象头、象耳、象牙、象尾、与象鼻，驯象士注意到了，心想:‘这头御象已为王舍 命。没有什麽它不会做。’ “同样，凡是故意说谎而无愧意的人，我告诉你，没有什麽他不会做。因此罗侯罗 ，你应当训练自己:‘我决不故意说谎，哪怕於戏笑之中。’ "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. “你觉得如何，罗侯罗，镜子有何用途?” “世尊，用於观照。” “同样地，罗侯罗，对於身业、语业、意业也应当反复观照。 "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、或两害否? 它会是一种不善巧的身业，有苦果、苦报否?’ 如果观照之後你 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?那样的身业你绝对不适合做。 但是，如果观照之後你了解了，它不会导致……它会是一种善巧的身业，有乐果 、乐报，那麽任何那样的身业，你适合作。 “你正在作某个身业时，应当观照它:‘我正在做的这个身业——是在导致害己 、害人、或两害否? 它是一种不善巧的身业，有苦果、苦报否?’ 如果观照之後你 了解了，它在导致害己、害人、或两害……你应当放弃。但是如果观照之後你了解 了，它不会……你可以继续。 “你在作了某个身业之後，应当观照它……如果观照之後你了解了，它导致了害 己、害 人、或两害; 它是一种不善巧的身业，有苦果、苦报，那?你应当对尊师或 者一位多闻的修行同伴忏悔、披露、公开。忏悔後，你应当在未来约束自己。但是 如果观照之後你了解了，它不曾导致害己、害人、或两伤……它是一种善巧的身业 ，有乐果、乐 报，那?你应当安住於清新与喜乐，日夜修习善巧的心理素质。 "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、或两害否? 它是一种不善巧的语业，会有苦果、苦报否?’ 如果观照之後 你了解了，它会导致害己、害人、或两害; 它是一种不善巧的语业，会有苦果、苦 报，那?那样的语业你绝对不适合做。 但是，如果观照之後你了解了，它不会导致……它是一种善巧的语业，会有乐果 、乐报，那麽任何那样的语业，你适合作。 “你正在作某个语业时，应当观照它:‘我正在做的这个语业——是在导致害己 、害人、或两害 否? 它是一种不善巧的语业，有苦果、苦报??’ 如果观照之後你了 解了，它在导致伤害自己、伤害他人、或伤害双方……你应当放弃。但是如果观照 之後你了解了，它不会……你可以继续。 “你在作了某个语业之後，应当观照它……如果观照之後你了解了，它导致了害 己、害人、或两害; 它是一种不善巧的语业，有苦果、苦报，那麽你应当对尊师或 者一位多闻的修行同伴忏悔、披露、公开。忏悔後，你应当在未来约束自己。 但是如果观照之後你了解了，它不曾导致害己、害人、或 两害……它是一种善 巧的语业，有乐果、乐报，那?你应当安住於清新与喜乐，日夜修习善巧的心理素质 。 "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、或两害否? 它会是一种不善巧的意业，有苦果、苦报否?’ 如果观照之後你 了解了，它会导致伤害己、害人、或两害; 它会是一种不善巧的意业，有苦果、苦 报，那?那样的意业你绝对不适合做。但是，如果观照之後你了解了，它不会导致 伤害……它会是一种善巧的意业，有乐果、乐报，那麽任何那样的意业，你适合作 。 “你正在作某个意业时，应当观照它:‘我正在做的这个意业——是在导致害己 、害人、或两害否? 它是一种不善巧的意业，有苦果、苦报否?’ 如果观照之後你了 解了，它在导致害己、害人、或两害……你应当放弃。但是如果观照之後你了解了 ，它不会……你可以继续。 “你在作了某个意业之後，应当观照它……如果观照之後你了解了，它导致了害 己、害 人、或两害; 它是一种不善巧的意业，有苦果、苦报，那麽你应当对此有忧 恼、可耻、厌弃感。有了忧恼、可耻、厌弃感之後，你应当在未来约束自己。但是 如果观照之後你了解了，它不曾导致害己、害人、或两害……它是一种善巧的意业 ，有乐果、乐报， 那麽你应当安住於清新与喜乐，日夜修习善巧的心理素质。 "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." “罗侯罗，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。 “未来所有了净化自己的身业、语业、意业的僧侣行者，他们要做的，正是这般 反复地观照自己的身业、语业、意业。 “当前所有在净化自己的身业、语业、意业的僧侣行者，他们在做的，正是这般 反复地观照自己的身业、语业、意业。 “因此，罗侯罗，你应当训练自己:‘我要藉反复观照净化自己的身业。我要藉反 复观照净化自己的语业。我要藉反复观照净化自己的意业。’你应当如此训练自己 。” That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One's words. 那就是薄伽梵所说。罗侯罗尊者对 薄伽梵之言随喜、心悦。 -- Namo tassa bhagavato arahato sammaasambuddhassa ！ （ 礼敬 彼 有幸者 阿罗汉 已正确完全觉者！ ） --

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