The eastern analysis of karma says that there are three types of karma. Let us understand them.
东方对业的分析说，业有三种。让我们了解它们。
First is called Sanchita. Sanchita means the total, the total of all your past lives. Whatsoever you have done, howsoever you have reacted to situations, whatsoever you have thought and desired, achieved, missed—the total—the total of your doings, thinkings, feelings of all the lives is called Sanchita. Sanchita: the word means the all, the accumulated all.
第一种被称为"Sanchita"。Sanchita的意思是全部的，你前世所有的业。无论你做了什么，无论你对种种情形做出了怎样的反应，无论你想了什么、欲求了什么、成就或错过了什么——那全部的——你前世一切的所作所为、所思所想和感受，都称为"Sanchita"。Sanchita这个词意味着：全部的，全部累加起来的。
The second type of karma is known as Prarabdha. The second type of karma is that part of Sanchita which you have to fulfill in this life, which has to be worked out in this life. You have lived many lives; you have accumulated much. Now a part of it will have the opportunity to be acted out, realized, suffered, passed through in this life. Only a part of it, because this life has a limitation—seventy, eighty, or a hundred years. In a hundred years you cannot live all the past karmas—the Sanchita, the accumulated—only a part of it. That part is called Prarabdha.
第二种业称为"Prarabdha"。第二种业是"Sanchita"的一部分，是你必须在这一世要完成的，你必须在这一世做完。你已经活了很多很多世；你累积了很多。现在这些业的一部分，有机会在这一世被实现、完成。只有一部分业，因为这一世有一个限制——70年、80年，或100年。在100年里你无法活出前世所有的业——Sanchita，那累积下来的——只是其中的一部分。这部分称为"Prarabdha"。
Then there is a third type of karma which is known as Kriyaman. That is day-to-day karma. First the accumulated whole, then a small portion of it for this life, then even a smaller portion of it for today or for this moment. Each moment there is an opportunity to do something or not to do something. Somebody insults you: you become angry. You react, you do something; or, if you are aware, you simply watch, you don't become angry. You simply remain a witness. You don't do anything; you don't react. You remain cool and collected; you remain centered. The other has not been able to disturb you.
接着是第三种业，被称为"Kriyaman"，也就是每天的业。首先是累积的全部的业，接着是这一世一小部分的业，接着是更小一部分的今天或这一刻的业。每一刻，你都有机会做些什么或不做些什么。别人侮辱了你：你变得愤怒。你反应，你做出什么举动；或者，如果你是觉知的，你只是观照，你不变得愤怒。你只是保持一个观照者。你不做任何事；你不反应。你保持冷漠、泰然自若。你保持归于中心。对方打扰不了你。
If you are disturbed by the other and you react, then the Kriyaman karma falls into the deep reservoir of the Sanchita. Then you are accumulating again; then for future lives you are accumulating. If you don't react, then a part karma is fulfilled—you must have insulted this man in some past life, now he has insulted you; the account is closed. Finished. A man who is aware will feel happy that at least this part is finished. He has become a little more free.
如果你被对方打扰到了，你反应，那么Kriyaman业就会坠入Sanchita的深水池。这样你就再次在积业了；你也在为来世积业。如果你不反应，那一部分的业就完成了——在过去某一世你一定侮辱过这个人，现在他已经侮辱了你；现在大家扯平了。结束了。一个有觉知的人会开心，因为至少这部分业已经完了。他变得更自由了一点。
Somebody came and insulted Buddha. Buddha remained quiet, he listened attentively, and then he said, "Thank you." The man was very much puzzled; he said, "Have you gone mad? I am insulting you, hurting you, and you simply say thank you?" Buddha said, "Yes, because I was waiting for you. I had insulted you in the past, and I was waiting— unless you come I will not be totally free. Now you are the last man; my accounts are closed. Thank you for coming. You might have waited, you might not have come in this life, then I would have had to wait for you. And I don't say anything any more, because enough is enough. I don't want to create another chain."
有人来到佛陀面前侮辱他。佛陀保持安静，他很专注的听，接着他说，"谢谢你。"那个人很困惑；他说，"你疯了吗？我在侮辱你，伤害你，而你只说谢谢？"佛陀说，"是的，因为我在等你。我前世侮辱过你，我在等待——除非你来找我，否则我不会彻底自由。你是最后一个人；现在我不欠任何人了。谢谢你来找我。你或许等过，你或许不会投胎这一世，这样的话我就必须等你。我不会再说什么了，因为足够了。我不想再多制造一条链锁。"
Then the Kriyaman karma, the day-to-day karma, does not fall into the reservoir, does not add to it; in fact, the reservoir is a little less than it was. The same is true about Prarabdha—the whole life, this life. If in this life you go on reacting, you are creating the reservoir more and more. You will have to come again and again. You are creating too many chains; you will be in bondage.
这样的话，Kriyaman，每天的业，就不会掉进深水池，不会往里面加；事实上，蓄水池里的水比以前少了。对于Prarabdha也是同样的——整一生，这一世。如果这一世你继续反应，你就会让蓄水池里的水越来越多。你必须不停的轮回。你制造了太多的链锁；你会被束缚。
Try to understand the Eastern concept of freedom. In the West freedom has a connotation of political freedom. In India we don't bother much about political freedom, because we say unless one is spiritually free, it makes not much difference whether you are politically free or not. The fundamental thing is to be spiritually free.
试着去了解东方对自由的观念。在西方，自由意味着政治自由。在印度，我们不太关心政治自由，因为我们说，除非你灵性上是自由的，不然你在政治上是否自由，没有太大不同。最基础的是灵性上自由。
The bondage is created by the karmas. Whatsoever you do in unawareness becomes a karma. Any action done in unawareness becomes a karma because any action done in unawareness is not action at all; it is a reaction. When you do something in full awareness it is not a reaction; it is an action, spontaneous, total. It leaves no trace. It is complete in itself; it is not incomplete. If it is incomplete then some day or other it will have to be completed. So if in this life you remain alert, then the Prarabdha disappears and your reservoir becomes more and more empty. In a few lives the reservoir becomes absolutely empty.
束缚是由业导致的。无论你无意识的做了什么，它都会变成业。任何无意识的做出的行为都会变成业，因为无意识的做的任何行为，根本不算行为；它是一个反应。每当你带着完全的觉知做，它就不是一个反应；它是一个行为，自发、全然。它没有留下任何踪迹。它本身就是完整的；它不是不完整的。如果它是不完整的，那么早晚有一天它需要被完成。所以如果这一世你保持警觉，那么Prarabdha就会消失，你的蓄水池就会变得越来越空。过不了几世，你的蓄水池就会彻底变空。
