..续本文上一页“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《业与再生》(Kamma and Rebirth)一书的篇章中，作者从来没有讨论到第三种业，他们的理解完全错误，对经典所作的解释根本不是佛教的。身为佛教徒，就应该讨论可以止息贪、瞋、痴第三种业，那么，包括黑业与白业的所有旧业都会止息。

　　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.

　　现在，让我们多谈一点第三种业。在这方面，佛陀说：“透过自己无上的智慧，我已觉悟了“业””(泰本巴利藏第２１册，３１４页)。这个显然不同的第三种业，不是从其他宗教得来，而是佛陀透过自己的智慧发现，然后将它教给众生。所以我们必须谨记在心，第三种业才是真正佛教对业的教导，如果要写有关佛教“业与再生”的书籍，都应当以这样正确的方法来写，你们要仔细地研读并且关心佛教如何解释“业”的问题。

　　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.

　　我们可以在所有宗教里，发现善业与恶业的说明，佛教里也有，它告诉我们做善事是好的，做恶事是不好的，它们都教导着这同一件事。但佛陀说只造善业，并无法完全、绝对地灭除精神的痛苦，因为人一直会被善业所迷且执着善业，换句话说，善业仍然会使人们不断地在善趣的生死中打滚，它不是完全地止息、清凉、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.

《佛教所说的‘业’是怎么回事？What role does kamma play in Buddhism

　　》全文阅读结束。