Samsaracakrasutra
Samsaracakrasutra
Precepts On Karms 关于因果报应
Jo jena pagarenam, bhavo niyao tamannaha fo tu.
Mannati kereti vadati va, vippariyaso bhave eso. (56)
If a thing is possessed of a certain definite form, then to consider it otherwise, to act as if it were otherwise, or to describe as otherwise is pervertion. (56)
如果某个事物有特定个形式，咁按照同佢相反个角度对佢进行思考，或者假装佢係
另外一种情况或者将佢描述成另外一种情况，对佢都係一种歪曲。
Jam jam samayam jivo avisai jena jena bhavena.
So tammi-tammi samae, suhasuham bandhae kammam. (57)
Whenever a soul experiences this or that mental state at that very time it gets bound by a corresponding good or evil karmas. (57)
当一个灵魂经历唔同个精神状态时，係个时，佢就同一种善良嘅或者罪恶嘅因果报
应相联系。
Kayasa vayasa matte, vitte giddhe ya itthisu.
Duhao malam samcinai, sisunagu vva mattiyam. (58)
Whoever is careless about his physical activities and speech and covetous of wealth and woman. accumulates Karmic dirt of attachment and aversion just as an earth-worm accumulates mud by both way (i. e., internally and externally). (58)
一个忽略身体同语言上个修炼，并且贪恋财富以及女人，将会积攒孽报，就似蚯蚓
积攒泥土一样（内部以及外部）。
Na tassa dukkham vibhayamti naio, na mittavagga na suya na bandhava.
Ekko sayam paccanuhoi dukkham, kattarameva anujai kammam. (59)
As Karmas pursue the doer, the doer must suffer misery all alone and neither his castemen, nor friends, nor sons, nor brothers can share his misery. (59)
因果报应只同本人有关，佢只能独自承受痛苦，佢个同僚、朋友、儿子或者兄弟都
唔能够替佢分担佢个痛苦。
Kammam cinanti savasa, tassudayammi u paravvasa homti.
Rukkham duruhai savaso, vigalai sa paravvaso tatto. (60)
Just as a person is free while climbing a tree but once he starts falling then he has no power to check it. Smimilarly a living being is free in accumulating the Karmas but once accumulated it is beyond his power to control their fruition. (60)
就似一个人係爬树时係唔受约束嘅，但係一旦佢跟树上开始下落时，佢就冇办法来
阻止。同样，生者可以随意咁积攒佢个业报，但係一旦佢积攒完后，佢就冇办法去
控制佢个业报所造成个后果。
Kammavasa khalu jiva, jivavasam kahimci kammaim.
Katthai dhanio balavam, dharanio katthai balavam. (61)
At sometimes (i.e., at the time of fruition) the living beings are controlled by Karmans while at other times (i. e., at the time of doing) the Karmans are controlled by them, just as at the time of lending the money the creditor is in a stronger position, while at the time of returning it, a debtor is in a stronger position. (61)
有时（比如当业报已积攒完成时）人们受到因果业报个控制，但係佢个时候（比如
係积攒业报个过程中）人们则控制自己个业报；就似係债务关系中，当将钱借比人
地个时候，债主处于一个主动个地位，但係当仲债个时候，借债人则处于一个主动
个地位。
Kammattanena ekkam, davvam bhavo tti hodi duviham tu.
Poggalapindo dhavvam, tassatti bhavakammam tu. (62)
Karma as such is of one type. But it is of two kinds also, dravyakarma and bhavakarma. The dravyakarma is a mass of physical particles and the inherent capacity of it is bhavakarma (and this capacity is originated from the attachment and aversion of the self). (62)
个类因果报应可分为两种，dravyakarma 同bhavakarma。Dravyakarma遍布于身
体嘅各个部分，佢天生个能力就係bhavakarma（咧种能力源于对自身个爱恋同厌
恶）
Jo indiyadivijai, bhaviya uvaogamappagam jhadi.
Kammehim so na ranjadi, kiha tam pana anucaranti. (63)
He who has gained victory over his senses and meditates on the very nature of soul, is not bound by Karmas; how can the prana which is made of Karmic matter follow such a being? (That is his soul gets freedom from transmigration). (63)
一个战胜着佢个感官个人并且冥思自己个灵魂，将唔会受到因果报应个束缚，佢个
灵魂将会係轮回中解脱。
Nanassavaranijjam, damsanavaranam taha.
Veyanijjam taha moham, aukammam taheva ya.
Namakammam ca goyam ca, antarayam taheva ya.
Evameyaim kammaim, attheva u samasao. (64-65)
In brief, the Karmas are of eight kinds: (1) jnanavaraniya (knowledge obscuring), (2) Darsanavaraniaya (Apprehension obscuring), (3) Vedaniya (feeling producing), (4) Mohaniya (causing delusion), (5) Ayu (determining the life-span), (6) Nama (physique-determining), (7) Gotra 9status determining) and (8) Antaraya (obscuring the power of self). (64-65)
因果报应大体分为八类：1、jnanavaraniya（晦涩个认识），2、Darsanavaraniaya
（晦涩个理解），3、Vedaniya（情绪），4、Mohaniya（产生个错觉），5、Ayu
（决定寿命），6、Nama（决定身体），7、Gotra（决定状态），8、Antaraya（对
自己身体能量个错误个估计）
Pada-padihara si majja, hada-citta-kulalabhandagarinam.
Jaha eesim bhava, kammana vi jana taha bhava. (66)
The nature of these eight karmas resembles respectivelty a curtain, a door-keeper, a sword,wine, wooden fetters, a painter, a potter and a treasurer. (66)
上面个八点对于因果报应就好似窗帘、门卫、剑、美酒、木制脚镣、画家、制陶匠
以及司库员一样。
Explanation: This verse explains the nature of the eight karmas thus:
(1) The knowledge-obscuring karma, is like a curtain which prevents a person from knowing what is inside a room;
(2) The darsanavaraniya karma prevents a person from apprehension like a door-keeper who presents one from seeing a ignitary;
(3) Vedaniya karma is the couse of pleasure and pain like a sword smeared with honey which while licking becomes the cause of pleasure due to honey and pain as there is chance of an injury to the tongue;
(4) Mohaniya karma causes delusion as does wine;
(5) The Ayu karma keeps the soul tied down to a body, just as the wooden-fetters on legs keep the person tied down to a place until they are removed;
(6) Nama-karma cause the soul to enter different kinds of bodies, just as a painter paints different pictures;
(7) Gotra-karma is responsible for birth in high or low families just as a potter prepares small or big pots;
(8) The Antaraya karma prevents a person from doing good deeds just as treasurer prevents his master from making gift sand donations.
注释：係度将对咧八种因果报应个本质进行解释：
1、jnanavaraniya就似窗帘一样，阻住人们睇到屋里面个知识；
2、darsanavaraniya就似一个门卫一样组织人们去理解知识；
3、Vedaniya造成欢乐同痛苦，就似人们舔舐剑上个蜜糖一样，蜜糖可能会使人们
感到甜美但係剑会割伤人们个舌头；
4、Mohaniya就似酒一样会带比人们错觉；
5、Ayu将人个灵魂紧紧咁束缚係身体上，就似一副木制个镣铐一样将人们紧紧咁锁
係一个地方，除非佢地比移除；
6、Nama使得灵魂进入唔同个躯体，就似画匠绘制唔同个画一样；
7、Gotra使人们出生係高等嘅或者低等嘅家庭中，就似陶匠制作大小唔同个陶罐一
样；
8、Antaraya阻止人们做好事，就似一个司库员组织佢个主人捐赠。