Vratasutra

Vratasutra

THE PRECEPTS ON VOWS 关于誓言

Ahimsa saccam ca atenagam ca, tatto ya bambham apariggaham ca.

Padivajjiya pamca mahavvayani, carijja dhammam jinadesiyam viu. (364)

A wise monk, after adopting the five great vows of non-voilence, truthfulness, non-stealing, celibacy and non-possessiveness, should practise the religion preached by the Jina. (364)

一个智慧个僧侣係信奉住五大誓言（非暴力、坦率、唔偷窃、独居、无财产）之后，
就应当遵循Jina个教义。

Nissallasseva puno, mahavvadaim havamti savvam.

Vadamuvahammadi tihim du, nidanmicchattamayahim. (365)

A monk, who is free from the thorns of character (salya) really observes (five) great vows; the vows become ineffective due to three thorns of character, i. e., desire for worldly return for one’s good acts, wrong faith and deceit. (365)

能够摆脱性格弱点个僧侣先之可以遵守五大誓言。由于人格个弱点（比如渴望善行
个回报、错误个信仰同谎言），誓言会变得毫无效果。

Agania jo mukkhasuham, kunai nianam asarasuhaheum.

So kayamanikaenam, veruliyamanim panasei. (366)

He, who harbours desire for worthless worldly pleasures and disregard for bliss of emancipation, is like a person who destroys a (real) gem for a (glittering) piece of glass. (366)

一个对世间欢愉怀有渴望但係唔在乎解脱个人就似一个打碎宝物但係只取其中一块
发光个玻璃一样。

Kulajonijivamaggana-thanaisu janiuna jivanam.

Tassarambhaniyattana, parinamo hoi padhamavadam. (367)

Mental state of the form of refrainment from killing living beings after having knowledge of them in respect of their species-of-birth, place-of-birth, peculiarities and (marganasthana) this is called the first vow (viz, non-killing). (367)

第一个誓言就係係认识到佢地个种族、出生地同特点之后唔杀生。

Savvesimasamanam, hidayam gabbho va savvasatthanam.

Savvesim vadagunanam, pimdo saro ahimsa hu. (368)

Ahimsa is the heart of all stages of like, the core of all sacred texts, and the sun (pinda) and substance (sara) of all vows and virtues. (368)

唔杀生係所有喜爱个核心，所有圣文个宗旨，所有誓言同美德最光辉、最本质个地
方。

Appanattha parattha va, koha va jai va bhaya.

Himsagam na musam buya, no vi annam vayavae. (369)

One should not speak or excite others to speak harmful false words, either in the interest of oneself or of another, through anger or fear. (369)

一个人唔能讲或者鼓动他人讲有害嘅、虚假个言语，无论係为着自己仲係为着他人，
心怀愤怒仲係恐惧。

Game va nayare va, ranne va pecchiuna paramattham.

Jo mumcadi gahanabhavam, tidiyavadam hodi tasseva. (370)

He, who desists from a desire to take anything belonging to others, on seeing it lying in a village or town or forest, observes the third vow of non-stealing. (370)

一个能够唔摞他人物品（无论係係农村、乡镇仲係森林中）个人，就係遵守第三条
誓言（唔偷窃）。

Cittamamtamacittam va, appam va jai va bahum.

Damtasohanamettam pi, oggahamsi ajaiya. (371)

Nothing whether animate or inanimate, whether cheap or dear, nay, not even a tooth-brushing piece-of-stick (is to be taken) without being asked for, while staying at a place fixed for residence. (371)

当係一个地方居住时，係冇得到允许个情况下唔应当摞任何物品，无论佢係有生命
嘅仲係没生命嘅，贵或者贱，即使佢係一个牙刷或者一根木棒。

Aibhumim na gacchejja, goyaraggagao muni.

Kulassa bhumim janitta, miyam bhumim parakkame. (372)

A monk set out on a begging-tour should not go beyond the prescribed limit of land; thus having prior monks to beg for alms, he should wander around in a limited area of land. (372)

一个苦行僧唔应当走出已经指定个土地个界限，因此佢应当係一个有限土地区域内
请求布施。

Mulameamahammassa, mahadosasamussayam.

Tamha mehunasamsaggim, niggamtha vajjayamti nam. (373)

Since sexual intercourse is the root of all irreligiosity and is of the form of a massive accumulation of great defects, the monks invariably refrain there from. (373)

色欲违背宗教个根源，亦都係所有过失积累个根源，因此僧侣应当远离佢。

Madusudabhagini viya, datthunitthittiyam ya padiruvam.

Itthikahadiniyatti, tiloyapujjam have bambham.(374)

When you come across the three forms of women, see in them the reflections of a mother, a daughter and sister (according to their age) and refrain from telling the stories about women; celibacy becomes worthy of veneration in all the three worlds. (374)

当你跟一群女人个度行过时，依据佢地个年龄将她想象成你个母亲、女儿或者姐妹，
避免谈论关于女人个故事。独居係三个世界中都会得到尊重。

Savvesim gamthanam, tago niravekkhabhavanapuvvam.

Pamcamavadamidi bhanidam, carittabharam vahamtassa. (375)

The fifth great vow for monks who are the followers of right conduct, is renunciation of attachments for all things with a dispassionate mind. (375)

第五条誓言就係讲，作为有正确行为个僧侣，佢地应当平静咁放弃对所有事物个爱
恋。

Kim kimcantti takkam, apunabbhavakaminodha dehe vi.

Samga tti jinavarimda, nippadikammattamuddittha. (376)

What is the use of further argument to those who do not desire to be reborn? The supreme Jina has advised that they should not have attachment even for their body and should refrain from beautifying their bodies. (376)

对于唔希望获得重生个人来讲，跟佢地争论又有乜嘢意义呢？Jina讲，佢地应当摆
脱爱恋，即使係对自己个身体，亦都唔应当装扮自己个身体。

Appadikuttham uyvadhim, apatthanijjam asamjadajanehim.

Mucchadijananarahidam, genhadu samano jadi vi appam. (377)

A monk can keep only such things which are necessary for the observance of vratas and are not desired by worldly people and are incapable of creating any attachment; anything that may create even a slight attachment is unacceptable to a monk. (377)

僧侣只能携带有助于遵守誓言个必需品，咧地物品唔会比世间众人所中意，亦都唔
会产生爱恋。任何可能产生少少爱恋个物品对僧侣来讲都係唔适宜嘅。

Ahare va vihare, desam kalam samam khamam uvadhim.

Janitta te samano, vattadi jadi appalevi so. (378)

If in connection with his eating and touring, a monk acts taking into consideration the place, time, needed labour, his own capacity, requisite implements; there would be little bondage of karmas. (378)

如果一个僧侣应当佢食饭以及苦行个地点、时间、需要个劳力、必须个器皿，咧唔
会受到因果报应个束缚。

Na so pariggaho vutto, nayaputtena taina.

Muccha pariggaho vutto, ii vuttam mahesina. (379)

Jnataputra (Bhagavan Mahavira) has said that an object itself is not possessiveness; what that great saint has said is that attachment to an object is possessiveness. (379)

Jnataputra讲，一个物品本身并唔会产生占有欲，圣人讲，对物品个喜爱就係占有
欲。

Sannihim ca na kuvvajja, levamayae samjae.

Pakkhi pattam samadaya, niravekkho parivvae. (380)

A monk should not collect anything, not even as little as a particle of food sticking to his alms-bowl, as a bird flies away only with its wings so he should wander alone without having any means. (380)

一个僧侣唔应当收集任何物品，即便係粘係佢碗上个饭粒亦都唔例外，就似一只雀
儿只係利用佢个翅膀来逃遁一样，咁样佢就会独自进行思考。

Samtharasejjasanabhattapane, appicchaya ailabhe vi samte.

Evapmapanabhitosaejja, samtosapahannarae sa pujjo. (381)

Even when blankets, beds, seats, food and drink are abailable in plenty, a monk who desires only a little and remains self-contented is worthy of adoration. (381)

即使有足够个毯子、床、座位、食物同水，一个只係需要好少量嘅，坚持修行个僧
侣係值得尊敬嘅。

Atthamgayammi aicce, purattha a anuggae.

Aharamaiyam savvam, manasa vi na patthae. (382)

A monk should not desire enen in his mind for food, after sun-set and before sun-rise. (382)

係太阳升起之前同太阳落下之后，係僧侣个思想中唔应当出现食物。

Samtime suhuma pana, tasa aduva thavara.

Jaim rao apasamto, kahamesaniyam care? (383)

There are innumerable subtle living beings, mobile as well as immobile, which are invisible in night; how can a monk move around for food at such time? (383)

世间有无数微小个生物，能移动嘅同唔能移动嘅，佢地係晚间都係睇唔到嘅，一个
僧侣点能够係咧段时间寻揾食物呢？