Atmavikasasutra (Gunasthana)
Atmavikasasutra (Gunasthana)
Precepts On Spiritual Progress (Gunasthanas) 关于精神个 进步
Jehim du lakkhijjamte, udayadisu sambhavehim bhavehim.
Jiva te gunasanna, niddittha savvadarisihim. (546)
Those states resulting from the fruition etc. of Karmas, by which souls are distinguished are given the name `guna’ (spiritual stages) by the Omniscients. (546)
先哲们讲，达到圆满之后，灵魂就变得高贵，咁样个灵魂称为guna。
Miccho sasana misso, aviradasammo ya desavirado ya.
Virado pamatta iyaro, apuvva aniyatti suhumo ya.
Uvasamta khinamoho, sajogikevalijino ajogi ya.
Coddasa gunatthanani ya, kamena siddha ya nayavva. (547 & 548)
There are fourteen stages in the path of gradual spiritual development; (1) false belief, (2) failing from right faith, (3) mixture of right faith and wrong faith, (4) vowless right faith, (5) partial observance of vows, (6) non-vigilant observance of vows, (7) vigilant observance of vows, (8) unique condition of bliss, which has not been experienced before, (9) constant thought-activity (that is meditation), (10) slightest attachment, (11) subsided delusion, (12) destroyed delusion, (13) omniscient with activities, and (14) Omniscient without activity. It should be understood that emancipation is attained in stages. (547 & 548)
係精神进步个过程中，一共分为十四个阶段：1 错误个信仰，2 脱离错误个信仰，
3 正确信仰同错误信仰并存，4 无誓言个正确信仰，5 部分遵循誓言6 唔警醒个
遵循誓言，7 警醒
个遵循誓言，8 特殊个福祉，以前跟未经历过，9 持续个思考（冥思），10 轻微
个爱恋，11 消退个错觉，12 错觉完全消失，13 通过一定个行为达到无所不知，
14 无所不知，係咧个阶段人们就达到着解脱。
Tam micchattam jamasaddahanam, taccana hodi atthanam.
Samsaidamabhiggahiyam, anabhiggahiyam tu tam tiviham. (549)
Having faith in the things existing in a veritable fashion – that is called mithyatva. It is of three forms – viz. that of the form of entertaining a doubt, that of the form of something developed deliberately, that of the form of something not developed deliberately. (549)
Mithyatva就係对存在个事物有信仰，佢有三种形式：怀有疑问；有意个来消除咧种
疑问；有意个保留咧种疑问。
Sammattarayanapavvaya-siharado micchabhavasamabhimuho.
Nisiyasammatto so, sasananamo muneyavvo. (550)
The soul falls down from the peak of the mountain of right faith, with his face towards the plain of wrong faith, and has his right-faith destroyed – this stage of soul is called sasvadana, i.e., having taste of right faith. (550)
当灵魂跟正确信仰个山峰跌落时，佢就将要面对错误个信仰，并将正确个信仰摧毁
着—灵魂个咧个阶段称为sasvadana。
Dahigudamiva vamissam, pihubhavam neva karidum sakkam.
Evam missayabhavo, sammamiccho tti nayavvo. (551)
The mixed stage of Samyaktva (Right faith) and mithyatva (wrong faith) which can, in no way, be split up into right and wrong beliefs of just as a mixed taste of curd and treacle can not be referred to separately as sour or sweet, is known as mistra-bhava. (551)
正确个信仰同错误个信仰共存个时候会分裂成为正确个信念同错误个信念，就似炼
乳同蜂蜜混合时并唔能够单独咁区分出酸味或者甜味，咧叫做mistrabhava。
No imdiesu virado, no jive thavare tase cavi.
Jo saddahai jinattum, sammaitthi avirado so. (552)
He who has not vowed to abstain from indulgence in the senses and from hurting the mobile and immobile living beings; although he has firm faith in the doctrines propounded by the Jina. This stage is said to be of a person of right vision without abstinence (Avirata-Samyagdrsti). (552)
如果一个人仲冇脱离对感观个放纵同对生灵个伤害，但佢已经坚信Jina个学说，咧
个阶段称佢为已经有着正确个观点但冇正确个行为(Avirata-Samyagdrsti)。
Jo tasavahauvirado, no virao ettha-thavaravahao.
Padisamayam so jivo, virayavirao jinekkamai. (553)
One who desists from a killing of the mobile living beings but not from that of the immobile ones and yet who has unwavering faith in Jinas is called (viratavirata or desavirata), i.e., partial observer of vows. (553)
如果一个人对于Jina个学说有坚定个信念，咁佢仍然会杀害唔会移动个生灵，咁咧
叫做(viratavirata 或者desavirata)，咧係对于誓言个部分遵守。
Vattavattapamae, jo vasai pamattasamjao hoi.
Sayalagunasilakalio, mahavvai cittalayarano. (554)
One who has adopted the Great Vows, is enquipped with all virtuous qualities and good conduct, often exhibits negligence in a manifest or a non-manifest form and hence whose conduct is bit defective is to be called pramattasamyata i.e., non-vigilant observer of great vows. (554)
如果一个人对于Jina个学说有坚定个信念，咁佢仍然会杀害唔会移动个生灵，咁咧
叫做(viratavirata 或者desavirata)，咧係对于誓言个部分遵守。
Natthasesapamao, vayagunasilolimamdio nani.
Anuvasamao akhavao, jhananilino hu appamatto so. (555)
The wise man who is well equipped with all vows, whose negligence has disappeared entirely, who remains absorbed in meditation, but who has started neither subsiding his delusive karmas nor annihilating his delusive karmas is called apramattasamyata, i.e., vigilant observer of great vows. (555)
一个智慧个人，遵守所有个誓言，佢毫无疏忽，专注于冥思，但係佢仍然会有错觉，
咧称为apramattasamyata，警醒嘅遵守誓言个人。
Eyammi gunatthane, visarisasamayatthiehim jivehim.
Puvvamapatta jamha, homti apuvva hu parinama. (556)
In this (eighth) stage of spiritual development the soul experiences unique but frequently changing mental states (of bliss) which have not been experienced ever before; hence the stage is called apurvakarna). (556)
第八个思想修行个层次係灵魂经常经历独特嘅但係经常变化嘅、以前跟未经历过个
精神状态，咧个阶段称为apurvakarna。
Tarisaparinamatthiyajiva, hu jinehim galiyatimirehim.
Mohassa’puvvakarana, khavanuvasamanujjaya bhaniya. (557)
The souls, eperiencing such mental states (of bliss), get ready either to subside or to annihilate their delusive karmas, are given the designation `apurvakarna’ by Jinas, free from all darkness, i.e., ignorance. (557)
係咧种阶段个灵魂已经能够摆脱因果报应。Jina称咧种精神状态为apurvakarna，佢
已经跟黑暗中解脱出来着。
Homti aniyattino te, padisamayam jesimekkaparinama.
Vimalayarajhanahuyavaha-sihahim niddaddhakammavana. (558)
The souls, occupying the ninth stage of spiritual development enjoy the constant mental state (of bliss) each moment and burn down the forest of the karmas through the flames of the fire of a very pure meditation, are called anivartin (anivrttikarana). (558)
第九个层次就係灵魂时刻都能够享受到福祉，业报个森林已经比冥思个火焰彻底摧
毁，咧种阶段称为anivartin (anivrttikarana)。
Kosumbho jiha rao, abbhamtarado ya suhumaratto ya.
Evam suhumasarao, suhumakasao tti nayavvo. (559)
Just as a Kusumbha flower has a slight tinge of reddish colour, similarly a monk who has reached this tenth stage of spiritual development retains a slight tinge of attachment internally, Hence this stage is called suksma – Kasaya or suksma-samparaya, i.e., the stage of slight attachment. (559)
就似略带红色个Kusumbha花有淡淡个气味一样，达到第十个层次个僧侣由于内心
个爱恋而有淡淡个香气，因此咧个阶段称为suksma – Kasaya 或者
Sakadakaphalajalam va, sarae saravaniyam va nimmalayam.
Sayalovasamtamoho, uvasamtakasayao hodi. (560)
Just as the water mixed with kataka-fruit or a pond’s water in the autumn season have their dirtiness subsided, similarly a person whose all delusive karmas have subsided is called upasanta Kasaya. i.e., whose passions are subsided. (560)
就似混有kataka个水或者秋天池塘里面个水一样，有令人迷惑个业报个人个灵魂係
污浊嘅，咧称为upasanta Kasaya。
Nissesakhinamoho, phalihamalabhayanudaya-samacitto.
Khinakasao bhannai, niggamtho viyaraehim. (561)
The monk whose all delusive karmas are annihilated and whose mind is (clean) like the water placed in a crystal-made vessel is designated ksinamoha and destroys passions by the worthy soul, free from all attachment. (561)
已经脱离着令人迷惑个业报以及思想纯洁个人僧侣称为ksinamoha，佢地已经消灭
着所有强烈个情感，摆脱着爱恋。
Kevalananadivayara-kiranakalavappanasiannanao.
Navakevalaladdhuggama-paviyaparamappavvavaeso.
Asahayananadamsana-sahio vi hu kevali hu joena.
Jutto tti sajoijino, anainihanarise vutto. (562 & 563)
It is stated in the enternal holy scriptures that a monk who has destroyed the darkness of his ignorance by an assemblage of the rays of the sun of Omniscience, has obtained knowledge of the supreme soul on account of having acquired nine super ordinary and is equipped with deternimate and indeterminate types of cognition requiring no help of external instruments, i.e., senses is called sayogi-kevalin. Though he is a Kevalin (Omniscient) yet undertakes mental, vocal and bodily activities. (562 & 563)
係永恒个、神圣个典籍中叙述，利用先知之光但而毁着无知个人们已经达到着第九
个层次，有多种认识，因此唔需要借助外物个辅助，佢地能够得到至上灵魂个知识。
尽管佢係先知，佢亦都要进行思想、语言以及身体上个修行。
Selesim sampatto, niruddhanissesa-asao jivo.
Kammarayavippamukko, gayajogo kevali hoi. (564)
The personage who has assumed the state called sailesi (i.e. state of utter freedom from all activity whatsoever). In whom the entire karmic inflow has been put to a stop, who is free from the dirt of karma is called kevalin, devoid-of activities. (564)
已经达到sailesi层次个人，已经唔再会有业报个积累，佢地已经脱离着业报，叫做
kevalin
So tammi ceva samaye, loyagge uddhagamanasabbhao.
Samcitthai asariro, pavarattha gunappao niccam. (565)
The moment, the pure soul reaches this stage, it goes upward straight to the top of the universe according to its natural attribute, remains there forever in a disembodied form and endowed with the eight supreme attributes. (565)
纯净个灵魂一旦达到咧个层次，由于佢个本性，佢即刻就要达到宇宙个顶端并永远
停留係个度，并比赋予着八个至上个特点。
Atthavihakammaviyada, sidibhuda niramjana nicca.
Atthaguna kayakicca, loyagganivasino siddha. (566)
The emancipated souls are ones who are devoid of the eight types of karmas, having attained peace, are devoid of all thought of blemish, are enternal, are equipped with eight auspicious qualifications, are such as have already accomplished whatever had to be accomplished and are residing at the top of the universe. (566)
解脱个灵魂就係已经跟八种业报中解脱个灵魂，佢地拥有和平，思想纯洁，永恒嘅、
有八种吉祥个特点、得到着一砌可以得到个赞美，居住係宇宙个顶端。