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SamanSuttam

34. Tattvasutra

Precepts On Fundamental Truths 关于基本个真理

Javanta'vijjapurisa, savve te dukkhasambhava.

Luppanti bahuso mudha, samsarammi anantae. (588)


All persons who are ignorant suffer misery; most of those who are foolish will remain confounded in this endless mundane existence. (588)

所有无知个人将会承受痛苦,大多数愚蠢个人係咧个无尽个世俗中将会一直迷惑落
去。

Samikkha pamdie tamha, pasajaipahe bahu.

Appana saccamesejja, mettim bhuesu kappae. (589)


Therefore, a wise person, considering that most of the ways of living result in entanglements of (mundane) existence, should search for truth with (the aid of) his own soul and develop affection towards all living beings. (589)

因此,一个智慧个人係考虑到大多数个生存方式都将导致同世俗存在个纠缠后,佢
就应当係佢灵魂个帮助下寻求真理并对所有个生灵要博爱。

Taccam taha paramattham, davvasahavam taheva paramaparam.

Dheyam suddham paramam, eyattha humti abhihana. (590)


Truth, emancipation, the nature of substance, the highest reality, the supreme pure goal, all these words convey the same meaning. (590)

真理、解脱、物质个本质、最高个事实、至上个纯洁个目标所有嘅咧地名词都
係一个含义。

Jiva'jiva ya bandho ya, punnam pava'savo taha.

Samvaro nijjara mokkho, samtee tahiya nava. (591)


Soul, non-soul, Karmic bondage, merit, demerit, karmic-influx, stoppage of influx, release (from Karmas) and liberation, these constitute the nine fundamental principles. (591)

灵魂、非灵魂、因果报应、美德、缺点、因果报应个开始、因果报应个终止、摆脱
因果报应以及解脱,咧九点构成着基本个原则。

Uvaogalakkhanamanai-nihanamatthamtaram sarirao.

Jivamaruvim karim, bhoyam ca sayassa kammassa. (592)


A soul is characterised by consciousness; is enternal, immortal, different from the body (in which it is embodied), formless, an agnet, and the door and enjoyer of his own Karmas (i.e., fruits of his actions). (592)

灵魂个特点就係意识,灵魂係永恒嘅、不朽嘅,佢同躯体唔同,佢係无形嘅,佢係
通向因果报应之路,係因果报应个承受者。

Suhadukkhajanana va, hidapariyammam ca ahidabhiruttam.

Jassa na vijjadi niccam, tam samana vimti ajjivam. (593)


The Jinas call that an ajiva (i.e., non-soul) which invariably does not have any knowledge of pleasure or pain, does not know what is beneficial and does not have any fear of what is detrimental. (593)

Jina讲冇灵魂个人将永远唔会知道欢乐同痛苦,唔知道乜嘢係有益嘅,亦都唔会对
有害个事情产生恐惧。

Ajjivo puna neo, puggala dhammo adhamma ayasam.

Kalo puggala mutto, ruvadiguno amutti sesa du. (594)


Ajiva should again be known (to be of five kinds): matter (pudgala), motion (dharma) rest (adharma), space (akasa) and time (kala): matter has form as it has the attributes of colour etc., the rest of them are verily formless. (594)

冇灵魂个人应当知道:物质、运动、静止、空间同时间,物质有形式,就似佢有颜
色一样,但係其余个几个都係无形嘅。

No imdiyaggejjha amuttabhava, amuttabhava vi ya hoi nicco.

Ajjhatthaheum niyaya'ssa bandho, samsaraheum ca vayanti bandham. (595)


The soul is not perceptible to the senses as it has no corporal form; it is enternal since it has no corporal form; due to internal activities like the passions, Karma binds the soul; and it is said that bondage is the cause of mundane existence. (595)

灵魂唔能为感官所感觉到,因为佢冇任何形态;佢係永生嘅,因为佢冇任何形态;
由于 人们内心个行为,因果报应就同灵魂相联系起来,咧种束缚就係由世俗个存在所造
成嘅。

Ratto bamdhadi kammam, muccadi kammehim ragarahidappa.

Eso bamdhasamaso, jivanam jana nicchayado. (596)


Attachment binds the soul (with Karmas); a soul which is free from attachments becomes liberated from Karmas. Know that this surely is briefly (the nature of) the Karmic bondage of souls. (596)

爱恋束缚着灵魂,能够跟爱恋中解脱个灵魂能够跟因果报应中解脱。咧就係因果报
应对于灵魂个束缚。

Tamha nivvudikamo, ragam savvattha kunadi ma kimci.

So tena vidarago, bhaviyo bhavasayaram taradi. (597)


Therefore, it is desirable to renounce the attachments; do not do anything at any time that brings about an attachment even to the slightest degree; it is due to this that a soul conquers all attachments and crosses over the ocean of worldly existence. (597)

因此,人们应当同爱恋相脱离;任何时候都唔好做一地能够带来爱恋个事情;咁样,
灵魂就能够征服所有个爱恋并穿过世俗个海洋。

Kammam punnam pavam, heu tesim ca homti sacchidara.

Mamdakasaya saccha, tivvakasaya asaccha hu. (598)


Karma is the cause of merit (punya) and demerit (papa); auspicious thoughts give rise to merit while inauspicious thoughts to demerit. Those who are possessed of subdued passions have clean (mental states); those with intense passions will have unclean (mental states). (598)

因果报应係美德同缺点之源,吉祥个想法带来美德但係不祥个想法会导致缺点。能
够抑制自己感情个人们有纯洁个灵魂,但係个地感情强烈个人们个灵魂就唔纯洁。

Savvattha vi piyavayanam, duvvayane dujjane vi khamakaranan.

Savvesim gunagahanam, mamdakasayana ditthamta. (599)


Always speak words which are dear (to others), even those wicked men who use harsh words ought to be forgiven; one must take the best from all people, these are illustrative of persons possessed of subdued passions. (599)

应当经常讲一地对他人友善个话,即使係个地经常讲一地唔当个话个邪恶个人亦都
应当得到原谅;同人为善,咧地都係能够压抑自己感情个人们所做个事情。

Appapasamsana-karanam, pujjesu vi dosagahana-silattam.

Veradharanam ca suiram, tivvakasayana limgani. (600)


Praising oneself, picking up faults even with those who are worthy of worship and maintaining inimical attitude for a pretty long time, these are the characteristics of persons possessed of intense passions. (600)

自我夸耀,指出人地个过失,即使咧人值得人们个尊敬;对他人长时间个保持敌意
咧都係感情强烈个人们个特点。

Ragaddosapamatto, imdiyavasao karei kammaim.

Asavadarehim avi-guhehim tivihena karanenam. (601)


A person, having lost his self-awareness due to attachment and aversion, remains enslaved by the senses. His doors of karmic influx being open, he commits Karmas continuously through three fold means, i. e., mind, body and speech. (601)

如果一个人由于爱恋以及厌恶但係丢失着自我意识,咁佢就仍然受到感官个束缚。
佢个因果报应仍然唔断咁积累,佢仍然受到业报个控制。

Asavadarehim saya, himsaiehim kammamasavai.

Jaha Navai vinaso, chiddehi jalam uyahimajjhe. (602)


There is a continuous inflow of the Karmas through the doors of influx, i. e., violence etc., just as a boat with holes sinks in the sea due to the inflow of water, so does the soul. (602)

如果一个人仍然拥有暴力个话,咁佢个业报就会唔断咁增加。就似破损个船会因为
漏水而係海洋中沉没,灵魂亦都係一样。

Manasa vaya kayena, ka vi juttassa viriyaparinamo.

Jivassa-ppaniogo, jogo tti jinehim niddittho. (603)


(Yogas are also the doors of Karmic influx). The vibrations in the soul through the activities of mind, body and the speech are known as Yoga. So say the Jinas. (603)

(瑜伽术亦都会增加业报个累积)。Jina曾经讲过,瑜伽就係心灵个颤抖通过思想、
肢体以及言语表现出来。

Jaha jaha appataro se jogo, taha taha appataro se bamdho.

Niruddhajoigissa va se na hoti, achiddapotassa va ambunathe. (604)


As soon as the Yogas, i. e., the soul vibrations lessen, the bondage or the Karmic influx also lessens. The moment the Yogas are stopped, the Karmic-influx does not take place; just as the water does not enter the boat which has no holes. (604)

随着瑜伽个减弱,业报个累积亦都会减弱;一旦停止着瑜伽,业报个累积亦都就停
止着。就似当小船上个孔洞比堵住后,水亦都就唔会再渗进去。

Micchattaviradi vi ya, kasaya joga ya asava homti.

Samjama-viraya-damsana-jogabhavo ya samvarao. (605)

Wrong faith, non-refrainment, passion and Yoga are the causes of Karmic influx. Self-restraint, detachment, right-faith and the absence of Yoga are the causes of cessation. (605)

错误个信仰,缺乏信仰,强烈个感情以及瑜伽都会造成业报个积累。自律、超脱、
正确个信仰以及唔练习瑜伽术能够停止业报个积累。

Rumdhiyachiddasahasse, jalajane jaha jalam tu nasavadi.

Micchattaiabhave, taha jive samvaro hoi. (606)


Just as there is no inflow of water in the boat after the thousands of its holes have been plugged, similarly, the wrong faiths being removed, there is the cessation of Karmic influx in the soul (Jiva). (606)

当船上个成千上万个漏洞比堵住后,咁佢就唔再漏水;一旦错误个信仰比改正,就
唔会再有业报个累积。

Savvabhuya'ppabhuyassa, sammam bhuyaim pasao.

Pihiyasavassa damtassa, pavam kammam na bamdhai. (607)


He who feels all beings to be like himself and who has stopped all the doors of the Karmic influx, such a self-restrained person does not suffer the bondage of sinful deeds. (607)

如果一个人对待万物生灵个态度就似对待自己咁,咁佢就能够终止所有业报个累积,
一个能够咁样自律个人唔会受到罪恶事情个束缚。

Micchattasavadaram, rumbhai sammattadidhakavadena.

Himsadiduvarani vi, didhavayaphalihahim rumbhati. (608)


The soul aspiring after liberation blocks the doors of influx of wrong faith by the firm shutters of righteousness and those of violence etc. by the shutters of staunch vows. (608)

解脱个灵魂渴望通过正直以及坚定个誓言来阻止由错误个信仰而带来个业报个积
累。

Jaha mahatalayassa, sanniruddhe jalagame.

Ussimcanae tavanae, kamena sosana bhave.

Evam tu samjayassavi, pavakammanirasave.

Bhavakodisamciyam kammam, tavasa nijjarijjai. (609 & 610)


Just as the water of ahuge pond gradually dries by blocking the way of the inlet of water, drawing out its previous water and by sunheat, in the same way, the Karmas of the self-restrained, accumulated during crores of births, get destroyed by blocking the entrance of sinful deeds and by austerities. (609 & 610)

如果阻断着一个大池塘个进水口,抽净里头个水,日光照射,咁佢就会渐渐干涸;
同样如果断绝着罪恶个事情并进行苦修,就能够结束以往个业报。

Tavasa ceva na mokkho, samvarahinassa hoi jinavayane.

Na hu sotte pavisamte, kisinam parisussadi talayam. (611)


It has been asserted by the Jinas that one who has not controlled the influx of the Karmas, does not achieve liberation by practising austerities only; just as the water of a pond does not dry completely, if the sources of the inlet of water are kept open. (611)

Jina宣称,如果一个人只係苦修但係唔阻断业报个积累,咁佢就唔能够实现解脱;
就似如果唔将进水口堵住个话,池塘中个水永远亦都唔会干涸。

Ja annani kammam, khavei bahuahim basakadihim.

Tam nani tihim gutto, khavei usasamittenam. (612)


The annihilation of the amount of Karmas, which an ignorant person does during the crores of years by practising austerities, is done by the wise person, practising the three Gupties, in a single breath. (612)

如果一个无知个人通过几千年个苦修消除着业报,但係一个智慧个人通过对自己自
律只需要一生就能够完成。

Senavaimmi nihae, jaha sena panassai.

Evam kammani nassamti, mohanijje khayam gae. (613)


Just as the army is destroyed after the Commander is dead, in the same way, all the Karmas are automatically destroyed after the annihilation of the MOhaniya Karma (infatuating Karma). (613)

当指挥官死亡后,军队就已经瓦解着;同样,当摧毁着MOhaniya业报,所有个业
报就自然而然咁比消除着。

Kammamalavippamukko, uddham logassa amtamadhigamta.

So savvananadarisi, lahadi suhamanimdiyamanamtam. (614)


The soul, liberated from the Karmic pollution, assends the top of the universe and there enjoys transcendental infinite bliss, possessing all knowledge and all perception (i. e., being omniscient). (614)

一个跟业报中解脱个灵魂能够逐渐上升到宇宙个顶端,并係个度享受无尽个福祉,
拥有无尽个知识同感知。

Cakkikurufanisuremdesu, ahamimde jam suham tikalabhavam.

Tatto anamtagunidam, siddhanam khanasuhem hodi. (615)


The bliss attained by the Siddhas in a moment is imfinite times more than the pleasure enjoyed by the emperors, by the Jivas residing in the regions of the Karmas, and by the Fanindras, Surendras and Ahamindrasin all the ages. (615)

Siddhas係一瞬间所得到个福祉无限倍于君王,受到业报束缚个Jivas,Fanindras,
Surendras 以及Ahamindrasin所能享受到个欢愉。

Savve sara niyattamti, takka jattha na vijjai.

Mai tattha na gahiya, oe appaitthanassa kheyanne. (616)


It is not possible to describe the state of liberation in words as they transcend any such verbal expression. Nor is there the possibility of argument as no mental business is possible. The state of liberation transcends all the determinations and alternatives. Side by side with it, there is no pride due to being devoid of all the blemishes of the mind. There is no melancholy even if there is knowledge of upto the seventh hell, due to it transcending the pleasure and pain. (616)

由于解脱已经超越着所有语言表达,因此好难用语言来描述解脱个状态。解脱个状
态超越着所有个状态。尽管思想上已经冇着污点,但係人们唔会变得傲慢。只管人
们已经拥有着达到第七重地狱个知识,但係佢地冇忧郁,因为咧已经超越着欢乐同
痛苦。

Na vi dukkham na vi sukkham, na vi pida neva vijjade baha.

Na vi maranam na vi jananam, tattheva ya hoi nivvanam. (617)


Where there is neither pain nor pleasure, neither suffering nor obstacle, neither birth nor death, there is emancipation. (617)

解脱就係冇痛苦同欢乐,冇苦难同阻碍,冇生同死。

Na vi imdiya uvasagga, na vi moho vimhayo na nidda ya.

Na ya tinha neva chuha, tattheva ya hoi nivvanam. (618)


Where there are neither sense organs, nor surprise, nor sleep, nor thirst, nor hunger, there is emancipation. (618)

解脱就係冇感官、冇惊奇、冇睡眠、冇口渴、冇饥饿。

Na vi kammam nokammam, na vi cimta neva attaruddani.

Na vi dhammasukkajhane, tattheva ya hoi nivvanam. (619)


Where there is neither Karma, nor quasi-Karma nor the worry, nor any type of thinking which is technically called Artta, Raudra, Dharma and Sukla, there is Nirvana. (619)

涅磐就係冇因果报应、唔需要为因果报应而担忧、冇任何形式个思考。

Vijjadi kevalananam, kevalasokkham ca kevalam virayam.

Kevaladitthi amuttam, atthittam sappadesattam. (620)


IN the emancipated souls, there are attributes like absolute knowledge, absolute bliss, absolute potentiality, absolute vision, formlessness, existence and extension. (620)

係一个解脱个灵魂中有绝对个知识,绝对个福祉,绝对个潜力,绝对个先知、无形、
存在以及拓展。

Nivvanam ti avahamti, siddhi logaggameva ya.

Khemam sivam anabaham, jam caramti mahesino. (621)


Emancipation which is realized only by the great is the state of unobstructedness, perfection, residing at the top of universe, well-being, goodness and freedom from the obstacles. (621)

解脱只能係伟大个人先之可以达到,咧种状态係畅通无阻、完美、生存在宇宙个顶
端、安宁、仁慈以及脱离着所有个障碍。

Laua erandaphale, aggidhume usu dhanuvimukke.

Gai puvvapaogenam, evam siddhana vi gati tu. (622)


Just as there is an upward motion in gourd if freed inside the water, in caster-seed (when it is dried), in fire or smoke and in the arrow shot from the bow, in the sameway there is a natural upward motion of the emancipated souls. (622)

如果将一个葫芦放係水里面,佢就会自然而然咁向上浮,火或者烟会自然而然咁向
上升,射出个箭会自然而然咁向前飞出;同样,一个解脱个灵魂会自然而然咁向上
升华。

Avvabahamanimdiya-manovamam punnapavanimmukkam.

Punaragamanavirahiyam, niccam acalam analambam. (623)


The state of emancipation is free from all obstacles and sense-organs, unique, devoid of merit and demerit, devoid of rebirth, eternal, immobile and independent. (623)

解脱唔会受到任何事物以及感官个阻拦,佢係独特嘅,佢同美德同优点无关,同重
生、永恒、静止以及独立无关。