(１４)“佛教所说的“业”是怎么回事？”
14) Now I shall say something on kamma in Buddhism, by asking,
14) “What role does kamma play in Buddhism
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许多西方人写了很多谈论佛教的书，他们对讨论“业与再生”的篇章似乎很引以为傲，但他们在每本书里对这方面的解释都十分错误。那些西方人公开解释业(kamma)时，都说善业是好的，恶业是不好的，除了“善有善报，恶有恶报”，就再也没有提到其他的了。这样的说法正与每个宗教的教义相同，但这不是佛教所教导的业。
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，他们一再强调，好像确实曾亲眼见到正是那一个相同的“主体”再生。这种主张对佛陀所说没有“人”及没有“主体”存在的教导，作了不正确的说明。即使我现在坐在这里，也没有一个“自我”会被发现，如果没有“人”存在，那有什么会去死
什么会再生
佛陀教导我们时时刻刻都要觉察没有“主体”或“人”的存在，“生”只是一种假相。把自己的著作定名为佛书的作者们，对“业与再生”解释，通常错得很离谱！
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.
请密切注意业的问题，身为佛教徒要说明它，必须讨论业的止息，不象其他宗教只是讨论业的本身和它的影响力，如果是佛陀的教法，必须讨论业的止息。
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业的人，佛陀教导业的止息就是贪(raga)、瞋(dosa)、痴(moha)的止息(泰本巴利藏第２１册，４７３页)。这很容易记住，贪、瞋、痴的止息就是业的终止，那就是心中烦恼的止息。假如贪、瞋、痴不止息，业就不会止息，当贪、瞋、痴止息，旧业和新业就会止息，没有造作现在的业，也没有造作未来的新业，如此，过去、现在、未来的业就会止息，当一个人止息了贪、瞋、痴，业便止息了。必须如此解释业，只有这样说明业，才是佛教的说法。
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，我们发现了第三种业，许多人只知道二种业——善业与恶业，他们还不知道什么是第三种业。佛陀称第一种业为黑业(black kamma)或恶业(euil kamma),第二种为白业(white kamma)或善业(good kamma),还有一种业称为非黑非白业(neither-black-nor-white kamma),它可以止息黑业与白业，第三种业就是能完全停止黑、白二业的工具(佛陀使用黑业、白业、非黑非白业等名词)。这第三种业是佛教的业，是符合佛教原则的业。就如前面所说，止息贪、瞋、痴就能止息业，如此第三种业就是使贪、瞋、痴止息的业。换句话说，它就是八正道，当我们的行为与修行符合于八正道时，那就是第三种业，它不是黑业，也不是白业，它止息了黑业和白业，它超越于善恶业之上，是出世间(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”, …
《佛教所说的‘业’是怎么回事？What role does kamma play in Buddhism
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