(１４)“佛教所說的“業”是怎麼回事？”
14) Now I shall say something on kamma in Buddhism, by asking,
14) “What role does kamma play in Buddhism
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許多西方人寫了很多談論佛教的書，他們對討論“業與再生”的篇章似乎很引以爲傲，但他們在每本書裏對這方面的解釋都十分錯誤。那些西方人公開解釋業(kamma)時，都說善業是好的，惡業是不好的，除了“善有善報，惡有惡報”，就再也沒有提到其他的了。這樣的說法正與每個宗教的教義相同，但這不是佛教所教導的業。
MANY WESTERNERS HAVE written books on Buddhism, and they seem to be most proud of the chapters dealing with kamma (Sanskrit, karma) and rebirth. But their explanations are wrong, quite wrong every time. Those Westerners set out to explain kamma, but all they really say is that good kamma is good and evil kamma is evil. “Do good, receive good; do evil, receive evil”, and nothing more, is exactly the same doctrine as is found in every religion. This is not kamma as it is taught in Buddhism.
“再生”也是如此，他們一再強調，好像確實曾親眼見到正是那一個相同的“主體”再生。這種主張對佛陀所說沒有“人”及沒有“主體”存在的教導，作了不正確的說明。即使我現在坐在這裏，也沒有一個“自我”會被發現，如果沒有“人”存在，那有什麼會去死
什麼會再生
佛陀教導我們時時刻刻都要覺察沒有“主體”或“人”的存在，“生”只是一種假相。把自己的著作定名爲佛書的作者們，對“業與再生”解釋，通常錯得很離譜！
With rebirth it is the same. They make their assertions just as if they had seen with their own eyes the very same inpiduals being reborn. This misrepresents the Buddha”s main message, which teaches the non-existence of “the inpidual”, of “the self”. Even though “I” am sitting here now, yet there is no inpidual to be found. When there is no inpidual, what is there to die
What is there to be reborn
The Buddha taught the non-existence of “the inpidual”, of “the person”. Thus, birth and death are matters of relative truth. The writers of books entitled “Buddhism” generally explain kamma and rebirth quite wrongly.
請密切注意業的問題，身爲佛教徒要說明它，必須討論業的止息，不象其他宗教只是討論業的本身和它的影響力，如果是佛陀的教法，必須討論業的止息。
Do pay close attention to this matter of kamma. To be the Buddhist account it must deal with the cessation of kamma, not just with kamma itself and its effects — as found in all religions. To be the Buddha”s teaching it must deal with the cessation of kamma.
sabbakammakkhayam-patto，意思是一位成功止息所有業的人，佛陀教導業的止息就是貪(raga)、瞋(dosa)、癡(moha)的止息(泰本巴利藏第２１冊，４７３頁)。這很容易記住，貪、瞋、癡的止息就是業的終止，那就是心中煩惱的止息。假如貪、瞋、癡不止息，業就不會止息，當貪、瞋、癡止息，舊業和新業就會止息，沒有造作現在的業，也沒有造作未來的新業，如此，過去、現在、未來的業就會止息，當一個人止息了貪、瞋、癡，業便止息了。必須如此解釋業，只有這樣說明業，才是佛教的說法。
A sabbakammakkhaya.-patto is one who has attained the cessation of all kamma. The Buddha taught that kamma ceases with the ceasing of lust, hatred, and delusion (rāga, dosa, and moha). This is easy to remember. Kamma ceases when lust, hatred, and delusion cease, that is, when the mental defilements cease. If lust, hatred, and delusion do not cease, kamma does not cease. When lust, hatred, and delusion do cease, old kamma ceases, no present kamma is produced, and no new future kamma is produced — thus kamma past, present, and future ceases. When a person puts an end to lust, hatred, and delusion, kamma ceases. This is how it must be explained. Only such an account of kamma can be called the Buddhist account.
所以，我們發現了第叁種業，許多人只知道二種業——善業與惡業，他們還不知道什麼是第叁種業。佛陀稱第一種業爲黑業(black kamma)或惡業(euil kamma),第二種爲白業(white kamma)或善業(good kamma),還有一種業稱爲非黑非白業(neither-black-nor-white kamma),它可以止息黑業與白業，第叁種業就是能完全停止黑、白二業的工具(佛陀使用黑業、白業、非黑非白業等名詞)。這第叁種業是佛教的業，是符合佛教原則的業。就如前面所說，止息貪、瞋、癡就能止息業，如此第叁種業就是使貪、瞋、癡止息的業。換句話說，它就是八正道，當我們的行爲與修行符合于八正道時，那就是第叁種業，它不是黑業，也不是白業，它止息了黑業和白業，它超越于善惡業之上，是出世間(lokuttara)的。
So we find there is a third kind of kamma. Most people know of only the first and second kinds of kamma, good and evil kamma. They don”t know yet what the third kind of kamma is. The Buddha called the first kind of kamma black or evil kamma, and the second kind white or good kamma. The kind of kamma that can be called neither-black-nor-white is that which puts an end to both black kamma and white kamma. This third kind of kamma is a tool for putting a complete stop to both black and white kamma. The Buddha used these terms “black kamma”, …
《佛教所說的‘業’是怎麼回事？What role does kamma play in Buddhism
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