Samyakcaritrasutra
Samyakcaritrasutra
20. Samyakcaritrasutra
Precepts On Right Conduct 关于正确个行为
(A) Vyavahara-caritra
Practical view-point 经验 观点
Vavaharanayacaritte, vavaharanayassa hodi tavacaranam.
Nicchayanayacaritte, tavacaranam hodi nicchayado. (262)
Right Conduct from the practical view-point is to practice austerities from practical view point. Right Conduct from the real view-point is to observe austerities from the real view-point. (262)
跟经验个角度来讲，正确个行为就係过简朴个生活。跟现实个角度来讲，正确个行
为就係坚持简朴个生活。
Asuhado vinivitti, suhe pavitti ya jana carittam.
Vadasamidiguttiruvam, vavaharanaya du jinabhaniyam. (263)
Know that Right Cunduct consists in desisting from inauspicious activity and engaging in auspicious activity. Jina has ordained that conduct from the practical point of view consists in the observance of vows, acts of carefulness (Samiti) and of control (gupti). (263)
正确个行为係于停止不祥个行为然后采取一种吉祥个行为。Jina宣称，跟经验个角
度来讲，正确个行为就係坚守誓言，行为谨慎，自律。
Suyananammi vi jivo, vattamto so na paunati mokkham.
Jo tavasamjamamaie, joge na caei vodhum je. (264)
A person, even possessing scriptural knowledge will not attain emancipation if he is not able to observe strictly the activities of austerity and self-control. (264)
一个人，如果唔严格咁奉行简朴同自律，无论佢有多少知识都唔会得到解脱。
Sakkiriyavirahato, icchitasampavayam na nanam ti.
Maggannu va cettho, vatavihino’dhava poto. (265)
Though a person knows the right path yet fails to reach his destination due to inaction or absence of favourable wind for his boat(pota); similarly knowledge will not achieve the desired fruit in the absence of virtuous deeds. (265)
由于佢个懒惰或者冇合适个风向来推动佢个修行之舟，一个人就算係知道正确个方
向亦都唔会到达目的地；同样咁，如果冇善举只有知识个话亦都唔会得到解脱。
Subahum pi suyamahiyam kim kahii caranavippahinassa.
Amdhassa jaha palitta, divasayasahassakodi vi. (266)
Just as a hundred-thousand-crore of lamps kept burning are of no use to a blind person, of what use is study of numerous scriptures to a person who has no character? (266)
就似点亮成千上万盏灯亦都无助于一个失明个人咁，一个冇人格个人就算学习着再
多个典籍又有乜嘢用处呢？
Thovammi sikkhide jinai, bahusudam jo carittasampunno.
Jo puna carittahino, kim tassa sudena bahuena. (267)
A person of right conduct triumphs over a learned person, even if his scriptural knowledge is little; what is the use of wide study of scriptures for a person without right conduct? (267)
一个有正确行为个人胜过一个有知识个人，就算前者个知识再少；一个冇正确行为
个人就係学习再多个典籍有乜嘢用处呢？
(B) Niscaya-caritra
Real view-point 现实 个观点
Nicchayanayassa evam, appa appammi appane surado.
So hodi hu sucaritto, joi lahai nivvanam. (268)
From the real point of view, he, who is blissfully absorbed in his own soul to know his soul with the aid of his soul, becomes a person of Right Conduct; that ascetic attains emancipation. (268)
跟一个现实个角度来讲，一个能够沉浸係自己个灵魂中并唔断咁了解自己个灵魂个
人，就係一个有正确行为个人。一个禁欲个人就能够得到解脱。
Jam janiuna joi, paruharam kunai punnapavanam.
Tam carittam bhaniyam, aviyappam kammarahiehim. (269)
An ascetic who eradicates his punya Karmas (merits) as well his Papa Karmas (sins) undoubtedly acquires right conduct-this is said by those who are free from Karmas (i.e. the Jinas). (269)
个地跟因果报应中解脱个人曾经讲过，一个禁欲者消除着美德同罪孽，能够得到正
确个行为。
Jo paradavvammi suham, asuham ragena kunadi jadi bhavam.
So sagacarittabhattho, paracariyacaro havadi jivo. (270)
He who out of attachment develops a favourable or unfavourable attitude in respect of an alien object, renounces what constitutes his own conduct (i.e. Svabhava) and adopts what constitutes alien conduct (i.e. Vibhava). (270)
一个冇爱恋个人对于敌对个事物就会采取一种漠视个态度，改变自己个行为并采取
相反个行为。
Jo savvasamgamukko naamano appanam sahavena.
Janadi passadi niyaaam, so sagacariyam caradi jivo. (271)
He, who devoid of all attachment and withdrawing one’s mind from everything else, definitely knows and sees one’s soul in its own true nature, practises what constitutes one’s own conduct (i.e. Svabhava). (271)
一个冇爱恋个人能够集中自己个思想，佢无疑懂得并能够睇到自己灵魂个本质，坚
持自己个操守。
Paramatthamhi du athido, jo kunadi tavam vadam ca dharei.
Tam savvam balatavam, balavada,m bimti savvanhu. (272)
If one performs austerities (tapas) or observes vows (vratas) without fixed contemplation on the Supreme Self, the omniscients call all that childish austerity (balatapa) and childish vow (balavrata). (272)
如果一个人坚持简朴个生活并遵循誓言但係唔对自我进行沉思，先知就称咧种行为
为幼稚个简朴同幼稚个誓言。
Mase mase tu jo balo, kusaggenam tu bhumjae.
Na so sukkhayadhammassa, kalam agghai solasim. (273)
One who eats once in a month through the tip of kusagrass does not attain even the sixteenth part of what constitutes religion well proclaimed. (273)
一个人係一个月中一旦食着少少画眉草就唔会理解丝毫个宗教个教义。
Carittam khalu dhammo, dhammo mjo so samo tti niddittho.
Mohakkhohavihino, parinamo appano hu samo. (274)
Right Conduct is really what constitutes religion; it is said that religion is equanimity. Equanimity is that condition of the soul which is free from delusion and excitement. (274)
正确个行为係宗教个一部分；宗教係平静嘅。平静係指灵魂远离着错觉同亢奋。
Samada taha majjhattham, suddho bhavo ya viyarayattam.
Taha carittam dhammo, sahavaarahana bhaniya. (275)
Equanimity, tolerance, pure-thought, freedom from attachment and hatred, (Right) conduct, religion, devotion to one’s own self, all of these are said to be one and same. (275)
平静、宽容、纯洁个思想、远离爱同恨、正确个行为、宗教、对自己忠诚係一个整
体。
Suvididapayatthasutto, samjamatavamudo vigadarago.
Samano samasuhadukkho, bhanido suddhovaoo tti. (276)
That monk, is said to possess pure consciousness (comprising darsana and Jnana) who has understood the real nature of the substances, is endowed with self-restraint and penance, is free from attachment and maintains equanimity (of mind) both in happiness and sorrow. (276)
一个能够认识事物本质个僧侣就拥有着纯洁个意识，佢比赐予自律同修行，远离着
爱恋，能够平静咁对待欢乐同痛苦。
Siddhassa ya samannam, bhaniyam suddhassa damsanam nanam.
Suddhassa ya nivvanam, so cciya siddho namo tassa. (277)
Purity of faith and knowledge constitutes pure asceticism. Such pure soul attains liberation. He is the Siddha; to him, I pay my obeisance. (277)
纯正个禁欲主义由纯洁个信仰同知识构成。纯洁个灵魂能够得到解脱，我对Siddha
表示敬重。
Aisayamadasamuttham, visayatidam anovamamanamtam.
Avvucchinnam ca suham, suddhuvaogappasiddhanam. (278)
The bliss of a liberated should (Siddha), characterized by purity of consciousness, is born of the excellence of his soul, is beyond the reach of senses, is incomparable, inexhaustible, and indivisible. (278)
解脱灵魂个福祉源于灵魂个美德，佢个特点係意识个纯洁，咧地处于人个感官之外，
係唔可比较嘅、无穷无尽嘅、唔能分割嘅。
Jassa na vijjadi rago, doso moho va savvadavvesu.
Na’savadi suham asuham, samasuhadukkhassa bhikkhussa. (279)
The monk who harbors on attachment, aversion or delusion in respect of anything whatsoever and who maintains equanimity of mind in pleasures and pains, does not cause an inflow of good or evil Karmas. (279)
一个怀有爱恋、憎恨或者错觉个僧侣，如果能够平静咁对待思想中个欢乐同痛苦，
唔会带来善恶因果报应。
(i) Samanvaya
Synthesis 综合推理
Nicchaya sajjhasaruvam, saraya tasseva sahanam caranam.
Tamha do vi ya kamaso, padicchamanam pabujjheha. (280)
Right Conduct from the real point of view is the ultimate goal; Conduct vitiated by attachment, i.e. conduct from practical view point is only the means to attain it. Hence these two should be followed one after another. He who follows them gradually will attain intuitive knowledge. (280)
跟现实角度出发个正确个行为係最终个目的；爱恋会破坏一个人个行为，比如，跟
经验角度出发个行为只係实现佢个方法。因此，两者应当接踵而来。一个人只要遵
循咧一点就能够得到直观个知识。
Abbhamtarasodhie, bahirasodhi vi hodi niyamena.
Abbhamtra-dosena hu, kunadi naro bahire dose. (281)
Invariable, internal impurity results in external impurity; due to his internal impurities man commits external blemishes. (281)
永恒个、内在个唔纯洁导致着外在个唔纯洁；由于内心个唔纯洁，一个人个行为就
会有污点。
Madamanamayaloha-vivajjiyabhavo du bhavasuddhi tti.
Parikahiyam bhavvanam, loyaloyappadarisihim. (282)
Those who have seen and known this world and the other (i.e. the Omniscient Arhats) have preached to all (who are capable of getting release from the Karmas) that purity of mind can be achieved by those who free themselves from lust, conceit, delusion and greed. (282)
个地睇到着并了解着咧个世界以及其他人并已经跟因果报应中解脱个人告诫所有个
人，个地远离着欲望、幻觉、错觉同贪婪个人能够得到纯洁个思想。
Catta pavarambham, samutthido va suhammi cariyamhi.
Na jahadi jadi mohadi, na lahadi so appagam suddham. (283)
He who has acquired auspicious conduct after renouncing all sinful activities, cannot obtain purity of his soul, it he has not freed himself from delusion. (283)
如果一个人冇脱离错觉个话，即使佢同所有罪恶个行为脱离并有吉祥个行为，亦都
唔会得到纯洁个灵魂。
Jaha va niruddham asuham, suhena suhamavi taheva suddhena.
Tamha ena kamena ya, joi jhaeu niyaadam. (284)
Just as inauspicious thoughts are obstructed by auspicious conduct, auspicious conduct by pure conduct; hence performing these (latter two types of act) one after another let a yogi meditate on his own soul. (284)
就似不祥个思想会受到吉祥行为个阻碍，吉祥个行为会受到纯洁个行为个阻碍；因
此，吉祥个行为同纯洁个行为会比人们对自己个灵魂进行沉思。
Nicchayanayassa caranaya-vighae nanadamsanavaho’avi.
Vavaharassa u carane, hayammi bhayana hu sesanam. (285)
If there si any damage from the real point of view in one’s Right Conduct, then there would be damage in Right Knowledge and Right Faith, but if there is any damage to right conduct from the empirical point of view then there may or may not be any defect in Right knowledge and Right Faith. (285)
如果现实中对一个人个正确个行为会有伤害个话，咁亦都会对正确个知识同信仰造
成伤害，但係如果跟经验个角度来讲对正确个行为会产生伤害个话，咁就唔一定会
对正确个知识同信仰产生不利个影响。
Saddham nagaram kicca, tavasamvaramaggalam.
Khamtim niunapagaram, tiguttam duppadhamsayam.
Tavanarayajuttena, bhittunam kammakamcuyam.
Muni vigayasamgamo, bhavao parimuccae.(286 & 287)
After building a citadel with his Right Faith, gate-bars with his austerities and self-control, strong ramparts with his forgiveness, invincible guards with his three controls (of mind, speech and action), a monk arms himself with a bow of his penance, pierces through the garb of his Karma, wins the battle and becomes liberated from this mundane worldly life. (286 & 287)
如果使用正确个信仰建立一个大本营，俭朴同自律作为门闩，宽恕作为堡垒，自我
控制作为唔可战胜个守卫，一个僧侣利用修行来守护自己，穿透因果报应个幕帐，
战胜因果报应并最终跟世俗个生活中解脱。