..續本文上一頁“white kamma”, and “kamma neither-black-nor-white”. This third type of kamma is kamma in the Buddhist sense, kamma according to Buddhist principles. As has been said, to put an end to lust, hatred, and delusion is to put an end to kamma. Thus, the third kind of kamma is the ending of lust, hatred, and delusion; in other words, it is the Noble Eightfold Path. Whenever we behave and practise in accordance with the Noble Eightfold Path, that is the third type of kamma. It is neither black nor white; rather it brings to an end black kamma and white kamma. It is world-transcending (lokuttara), above good and above evil.

　　在西方人所著《業與再生》(Kamma and Rebirth)一書的篇章中，作者從來沒有討論到第叁種業，他們的理解完全錯誤，對經典所作的解釋根本不是佛教的。身爲佛教徒，就應該討論可以止息貪、瞋、癡第叁種業，那麼，包括黑業與白業的所有舊業都會止息。

　　This third type of kamma is never discussed by Westerners in their chapters on “Kamma and Rebirth”. They get it all wrong; what they expound is not Buddhism at all. To be Buddhist, they should deal with the third type of kamma, the kamma that is capable of bringing to an end lust, hatred, and delusion. Then the whole lot of old kamma — black kamma and white kamma — ends as well.

　　現在，讓我們多談一點第叁種業。在這方面，佛陀說：“透過自己無上的智慧，我已覺悟了“業””(泰本巴利藏第２１冊，３１４頁)。這個顯然不同的第叁種業，不是從其他宗教得來，而是佛陀透過自己的智慧發現，然後將它教給衆生。所以我們必須謹記在心，第叁種業才是真正佛教對業的教導，如果要寫有關佛教“業與再生”的書籍，都應當以這樣正確的方法來寫，你們要仔細地研讀並且關心佛教如何解釋“業”的問題。

　　Now let us say something more about this third kind of kamma. In this connection the Buddha said, “I came to a clear realization of this through my own sublime wisdom.” This teaching of the distinctly different, third type of kamma was not taken over by the Awakened One from any existing creed or religion. It is something he came to know with his own insight and then taught to all. So we ought to keep in mind that the teaching of this third type of kamma is the real Buddhist teaching on kamma. Any manual on kamma in Buddhism, any book entitled “Kamma and Rebirth”, ought to be written on these lines. Do study closely and take an interest in the Buddhist explanation of kamma. That account of good and bad kamma is found in all religions. Buddhism has it too.

　　我們可以在所有宗教裏，發現善業與惡業的說明，佛教裏也有，它告訴我們做善事是好的，做惡事是不好的，它們都教導著這同一件事。但佛陀說只造善業，並無法完全、絕對地滅除精神的痛苦，因爲人一直會被善業所迷且執著善業，換句話說，善業仍然會使人們不斷地在善趣的生死中打滾，它不是完全地止息、清涼、涅槃(nibbana)。

　　It tells us that doing good is good and doing evil is evil. They all teach the same thing. But the Buddha said that merely producing good kamma does not extinguish mental suffering completely and absolutely, because one goes right on being infatuated by and grasping at good kamma. In other words, good kamma still causes one to go round in the cycle of birth and death, albeit in good states of existence. It is not complete quenching, coolness, nibbāna.

　　So there is a kamma taught exclusively by the Buddha, a third type that does away with all kamma and makes an end of lust, hatred, and delusion. It is hrough this third type of kamma that one attains nibbāna.

《佛教所說的‘業’是怎麼回事？What role does kamma play in Buddhism

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