中英对照-芒果石教诫罗睺罗经

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 little bit of remaining water left in the water dipper?"

"Yes sir."

"That's how little of a contemplative there is in anyone who feels no shame at telling a deliberate lie."

接著，薄伽梵在水勺中存留丁点残水，之后对罗睺罗尊者说:“罗睺罗，你看见水勺中所剩这丁点残水么?”

“是，世尊。”

“一个故意说谎而无愧意的人，其沙门[2]心性，便是那么少。”

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 remaining 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，之后对罗睺罗尊者说:“罗睺罗，你看见这丁点残水怎样给倒去么?”

“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 Ven. Rahula, "Rahula, do you see how this water dipper is turned upside down?"

"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，之后对罗睺罗尊者说:“罗睺罗，你看见这水勺怎样翻转倒置么?”

“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，之后对罗睺罗尊者说:“罗睺罗，你看见这水勺内怎样空无、空洞么?”

“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 elephant trainer notices that and thinks, 'This royal elephant has not given up its life to the king.' But when the royal elephant... having gone into battle, uses its forefeet and hind feet, its forequarters and hindquarters, its head and ears and tusks and tail and his trunk, the trainer 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 anyone 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 will not tell a deliberate lie even in jest.'

“罗睺罗，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、后足、象头、象耳、象牙、象尾，只护著象鼻。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、后足、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。没有什么它不会做。’

“同样，凡是故意说谎而无愧意的人，我告诉你，没有什么他不会做。因此罗睺罗，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 are to be done with repeated reflection.

“你觉得如何，罗睺罗，镜子有何用途?”

“世尊，用于观照。”

“同样地，罗睺罗，对于身业、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 know 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 affliction... 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.

"While you are performing a bodily act, you should reflect on it: 'This bodily act I am doing — is it leading 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 know that it is leading 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 continue with it.

"Having performed a bodily act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having 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 skillful bodily action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful 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、或两害么? 它会是一种不善巧的身业，有苦果、苦报么?’ 如果观照之后你了解了，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，那么那样的身业你绝对不适合做。但是，如果观照之后你了解了，它不会导致……它会是一种善巧的身业，有乐果、乐报，那么任何那样的身业，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、或两害么? 它是一种不善巧的身业，有苦果、苦报么?’ 如果观照之后你了解了，它在导致害己、害人、或两害……你应当放弃。但是如果观照之后你了解了，它不会……你可以继续。

“你在作了某个身业之后，应当观照它……如果观照之后你了解了，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，那么你应当对尊师或者一位多闻的修行同伴忏悔、披露、公开。忏悔后，你应当在未来约束自己。但是如果观照之后你了解了，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，那么你应当安住于清新与喜乐，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 know 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 affliction... 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.

"While you are performing a verbal act, you should reflect on it: 'This verbal act I am doing — is it leading 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 know that it is leading 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 reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having 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 skillful verbal action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful 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、或两害么? 它是一种不善巧的语业，会有苦果、苦报么?’ 如果观照之后你了解了，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，那么那样的语业你绝对不适合做。但是，如果观照之后你了解了，它不会导致……它是一种善巧的语业，会有乐果、乐报，那么任何那样的语业，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、或两害么? 它是一种不善巧的语业，有苦果、苦报么?’ 如果观照之后你了解了，它在导致伤害自己、伤害他人、或伤害双方……你应当放弃。但是如果观照之后你了解了，它不会……你可以继续。

“你在作了某个语业之后，应当观照它……如果观照之后你了解了，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，那么你应当对尊师或者一位多闻的修行同伴忏悔、披露、公开。忏悔后，你应当在未来约束自己。但是如果观照之后你了解了，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，那么你应当安住于清新与喜乐，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 know 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 affliction... 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.

"While you are performing a mental act, you should reflect on it: 'This mental act I am doing — is it leading 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 know that it is leading 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 reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental act with painful consequences, painful results, then you should feel distressed, ashamed, and disgusted with it. Feeling distressed... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful mental action with happy consequences, happy results, 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、或两害么? 它会是一种不善巧的意业，有苦果、苦报么?’ 如果观照之后你了解了，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，那么那样的意业你绝对不适合做。但是，如果观照之后你了解了，它不会导致伤害……它会是一种善巧的意业，有乐果、乐报，那么任何那样的意业，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、或两害么? 它是一种不善巧的意业，有苦果、苦报么?’ 如果观照之后你了解了，它在导致害己、害人、或两害……你应当放弃。但是如果观照之后你了解了，它不会……你可以继续。

“你在作了某个意业之后，应当观照它……如果观照之后你了解了，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，那么你应当对此有忧恼、可耻、厌弃感。有了忧恼、可耻、厌弃感之后，你应当在未来约束自己。但是如果观照之后你了解了，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，那么你应当安住于清新与喜乐，日夜修习善巧的心理素质。

"Rahula, all those priests and contemplatives in the course of the past who purified their bodily acts, verbal acts, and mental acts, did it through repeated reflection on their bodily acts, verbal acts, and mental acts in just this way.

"All those priests and contemplatives in the course of the future who will purify their bodily acts, verbal acts, and mental acts, will do it through repeated reflection on their bodily acts, verbal acts, and mental acts in just this way.

"All those priests and contemplatives at present who purify their bodily 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 bodily acts through repeated reflection. I will purify my verbal acts through repeated reflection. I will purify my mental acts through repeated reflection.' That is how you should train yourself."

“罗睺罗，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。

“未来所有将净化自己的身业、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，罗睺罗，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。”