不是吧！晚學僅就所知而說，而單就「僅有三處提到業」之問題，事實上晚學是指出此說不正確吧。可能正確的說法就會沒意見，有問題的就會討論，沒有誰替誰背書的問題。Dogbert 寫:這個主題從來沒有一位名叫法遵的法友發表文章，只有看見你替seasky法友澄清一些問題，不知道你說的這位法遵師傅是誰？BBCALL 寫:上文已經足夠澄清法遵師傅的文字意義。
佛陀有否定業力論嗎?（二）
何時你又搖身一變,變成可以代表學術界的看法了?BBCALL 寫:
Kammassa：
(相互作用)。在主格的關係裡；有兩種含意，而Kammassa 適用於第一種含意，指的是關於單個或者共同的行為互動之特性；有點像水果與成熟的水果，有那樣的行動或者行為之表現。
晚學的回文是在工作之餘的回應，當然也不可能把這一字的架構完全說清楚，但事實上在「主格的關係」就等於表達了這是屬格。也如同前文，這種解釋有兩種，而第一種是最常用的解釋，第二種如有興趣可自行研讀。
法友態度應當注意，這不是良好的態度，你可以說晚學胡謅，但晚學只是參考多本的巴英字典，並以Pali Text Society, London. The Pali Text Society's Pali-English dictionary. Chipstead, 1921-1925.為準的翻譯，您可以說翻譯有誤或是這本並不是當今的權威，那就請您提出其看法，推翻在學術界中對此字的看法。
你這篇翻譯最好不要真的被學術界人士看到,否則會被當成笑話.
Rhys Davids和Stede編的這本字典是權威沒錯,畢竟PTS的新字典目前只出了三分之一. 但你的翻譯和字典實際意思根本差了十萬八千里. 你應該用的是網路版線上檢索,我無法線上檢索,但用紙版可以猜出你翻譯的應該是192頁左欄下半的部分. 下次你翻譯時麻煩請附貼原文,讓大家都能見識一下你信口開河的功力.
字典中kamma此條目整整佔了五頁半,原文架構整理如下,你在看了善觀引的經文後上網檢索到然後斷章取義又胡亂翻譯的部份我用紅字表示.
Kamma
I. Crude meaning: (原始義)
II. Applied meaning: (引申義)
1. Objective (action):
2. Subjective (action):
3. Interaction (of act and agent):
A. in subjective relation:
(a) character of interaction as regards action; action or deed as having results: phala and vipAka (fruit and maturing); both expressiongs being used either singly or jointly, either kamma-- or independent;
phala: (例句)
vipAka: (例句)
-phala + vipAka: (例句)
(b)the effect of the deed on the doer:
B. in objective relation:
subjective relation在此指主觀關係,objective relation指客觀關係,而非文法中的主詞,受詞.
何況主格也不同於主詞,主格的英文是Nominative case而非subjective.
你到現在還在胡謅,哪一國的文法書會告訴你「主格的關係」代表屬格?
「主觀關係」指的是某人某具體行為實際產生的因果關係.
「客觀關係」指的是普遍性的因果法則
字典中接著說明表達「行為的result結果」的巴利文通常有phala「果」及vipAka「異熟」兩字.兩字可能個別使用,也可能兩字合用;可能和kamma複合使用,也可能獨自使用,然後就各舉了許多例句.你自己看看你翻成什麼樣子.
總之, kammassa單純就是「業的」「行為的」,不是什麼「相互作用」,你根本沒看懂字典的架構.
你巴利文不通或英文不通都無妨,要不得的是你竟敢於信口開河,而且都還講得煞有介事,態度傲慢.屬格的定義你都敢自己亂發明,法義就更不用說了.說你胡謅,還算客氣了.
有關的原文整理如下，供大家參考：
Concerning the analysis of the various semantic developments the following practical distinctions can be made:
1.Objective action--characterized by time: as past=done, meaning deed (with kata); or future=to be done, meaning duty (with kātabba).
2. Subjective action,--characterized by quality, as reflecting on the agent.
3. Interaction of act and agent:
(a)in subjective relation--cause and effect as action and reaction on the individual (individual "karma," appearing in his life, either here or beyond), characterized as regards action (having results) and as regards actor (having to cope with these results):
(b) in objective relation,--i. e. abstracted from the individual and generalized as Principle, or cause and effect as Norm of Happening (universal "karma," appearing in Saŋsāra, as driving power of the world), characterized (a) as cause, (b) as consequence, (c) as cause--consequence in the principle of retribution (talio), (d) as restricted to time.
註：西洋人的著作中有些地方用了西洋哲學名詞，例如上文中的agent、objective、subjective、對這些名詞若沒有基本認識，很可能就會不明白這些名詞的意義。kantoku的翻譯是正確的。
Concerning the analysis of the various semantic developments the following practical distinctions can be made:
1.Objective action--characterized by time: as past=done, meaning deed (with kata); or future=to be done, meaning duty (with kātabba).
2. Subjective action,--characterized by quality, as reflecting on the agent.
3. Interaction of act and agent:
(a)in subjective relation--cause and effect as action and reaction on the individual (individual "karma," appearing in his life, either here or beyond), characterized as regards action (having results) and as regards actor (having to cope with these results):
(b) in objective relation,--i. e. abstracted from the individual and generalized as Principle, or cause and effect as Norm of Happening (universal "karma," appearing in Saŋsāra, as driving power of the world), characterized (a) as cause, (b) as consequence, (c) as cause--consequence in the principle of retribution (talio), (d) as restricted to time.
註：西洋人的著作中有些地方用了西洋哲學名詞，例如上文中的agent、objective、subjective、對這些名詞若沒有基本認識，很可能就會不明白這些名詞的意義。kantoku的翻譯是正確的。
May All Beings Be Happy
