Moksamargasutra

Moksamargasutra

Precepts On The Path Of Liberation 关于解脱之路

Maggo maggaphalam ti ya, duviham jinasasane samakkhadam.

Maggo khalu sammattam maggaphalam hoi nivvanam. (192)

“The path” and the “result of (follwing) the path” these two things have been proclaimed in the discipline preached by the Jinas. Really `right faith’ is the path and liberation is the result. (192)

Jina係佢个学说中已经提到过解脱之路同解脱个结果咧两个名词。实际上，正确个
信仰就係解脱之路，但係解脱就係佢最终个结果。

Damsanananacarittani, mokkhamaggo tti sevidavvani.

Sadhuhi idam bhanidam, tehim du bandho va mokkho va. (193)

The faith, the knowledge and the conduct together constitute the path of liberation; this is the pathe to be followed. The saints have said that if it is followed in the right way it will lead to liberation and otherwise it will lead to bondage. (193)

信仰、知识、以及行为共同构成了解脱之路；人们应当沿住咧条路走下去。圣人们
曾经讲过，如果人们沿着正确个道路走下去，就能得到解脱，否则就会得到束缚。

Annanado nani, jadi mannadi suddhasampaogado.

Aavadi tti dukkhamokkham, parasamayarado havadi jivo. (194)

If a wise person ignorantly considers that by doing pure (i.e., religious) performance he will be free from sorrow then he is the follower of an alien view, i.e., wrong faith. (194)

如果一个智慧个人认为只係通过一地宗教个仪式佢就能够跟悲伤之中解脱，咁佢个
咧种想法係错误嘅。

Avdasamidiguttio, silatavam jinavarehi pannattam.

Kuvvanto vi abhavvo, annani micchaditthi du. 195)

An abhavya Jiva (a soul inherently incapable of attaining liberation), even if he observes the five vows, the five types of vigilence, the three fold self-control, the code of morality and the various modes of austerities as laid down by the Jina, lacks right understanding and possesses wrong faith. (195)

abhavya Jiva（一个天生唔能够得到解脱个灵魂），即使佢按照Jina个要求遵守五
大誓言，三种警醒，三重自律，遵循道德个要求并过着简朴个生活，亦都唔会有对
教义正确个理解并一直有一种错误个信仰。

Nicchayavavaharasaruvam, jo rayanattayam na janai so.

Je kirai tam miccha-ruvam savvam jinuddittham. (196)

It is preached by the Jina that all the actions of a person who does not know the three jewels from the empirical and real points of view, are wrong. (196)

Jina讲，凡係唔能够跟经验主义同实验主义个角度来了解三大要旨个人个行为都係
错误嘅。

Saddahadi ya pattedi ya, rocedi ya taha puno ya phasedi.

Dhammam bhoganimittam, na du so kammakkhayanimittam. (197)

An abhavya Jiva, even if he develops faith in the religion, has confidence in it has a liking for it and performs it, does all this for the sake of attaining some worldly enjoyment and not for the sake of annihilating his karmas. (197)

abhavya Jiva，即使佢遵照佛教个信仰，相信佢、中意佢、实现佢，亦都只係为着
得到世间个欢愉但係唔係为着毁灭因果报应。

Suhaparinamo punnam, asuho pava tti bhaniyamannesu.

Parinamo nanagado, dukkhakkhayakaranam samaye. (198)

An auspicious disposition towards worldly gain secures merit (punya) while an inauspicious disposition towards worldly gain acquires sin (papa) but one, who remains undisturbed by alien things and enjoys one’s own pure nature, can put an end to one’s misery. (198)

对世间财物个一种吉祥个态度能够获得美德，但係对世间财物个不幸个态度则会带
来罪恶。一
个唔会比佢个对手所扰乱并能够沉浸于自己纯洁个品质中个人，能够跟痛苦中解脱

Punnam pi jo samicchadi, samsaro tena ighido hodi.

Punnam sugaihedum, punnakhaeneva nivvanam. (199)

He who aspires for merit, i.e. worldly well being, aspires for life in this mundane world; merit (punya) is capable of securing a pleasant state of existence; but it is cessation of merits (punya Karma) only that leads to liberation. (199)

一个对于价值热切渴望个人，比如係世间舒适咁生活，对世俗世界中个生命热切渴
望个人，能够得到一种舒适个生存状态；但係佢就丧失着能够通向解脱个优良品质。

Kammamasuham kusilam, suhakammam cavi jana va susilam.

Kaha tam hodi susilam, jam samsaram pavesedi. (200)

Know that an inauspicious Karma (results in) misery while an auspicious Karma in (worldly) happiness; but how can it be said that auspicious Karma results in happiness when it leads to mundane existence? (200)

不幸个因果报应来自于痛苦，幸福个因果报应来自于欢乐。但係虽然幸福个因果报
应来自于欢乐，但佢却将人们带向世俗个生活。

Sovanniyam pi niyalam, bandhadi kalayasam pi jaha purisam.

Bandhadi evam jivam, suhamasuham va kadam kammam. (201)

Just as fetter whether made of iron or gold binds a person similarly Karma whether auspicious (punya) or inauspicious (Papa) binds the soul. (201)

就似脚镣一样，无论佢係铁制嘅仲係黄金制嘅，都会束缚一个人；同样，无论係幸
福个因果报应仲係不幸个因果报应都会束缚灵魂。

Tamha du kusilehim ya, rayam ma kunah ma va samsaggam.

Sahino hi vinaso, kusilasamsaggarayena. (202)

Therefore, do not develop attachment for or association with either of them. One loses one’s freedom by attachment to or association with what is evil. (202)

因此，唔好受到因果报应个影响。一个人一旦受到罪恶事物个影响后就会失去佢个
自由。

Varam vayatavehi saggo, ma dukkham hou nirai iyarehim.

Chayatavatthiyanam, labbhai bohi na bhavvanua. (203)

Though it is better to attain heaven by observing vows and penances than to suffer misery in hell by doing evil. There is great difference between one who stands in shade and the ohter standing in the sun. (203)

尽管通过遵守誓言同苦修达到天堂要远好于因为犯下罪恶但係係地狱中承受痛苦。
但係就似站係太阳下个唔同位置一样（阴影中或者其他位置），咧里面仲係有好大
个差别。

Khayaramaramanuya-karanjali-malahim ca santhuya viula.

Cakkahararayalacchi, labbhai bohi na bhavvanua. (204)

Through merit (punya karma) one may attain cakravarti-hood (i.e. supreme kingship) where great honour is bestowed on one by the Vidyadharas (demigods), gods and men through praising with folded hands and offering of garlands, but certainly he will not attain the right understanding braised by a bhavya (i.e., soul fit for salvation) (204)

通过吉祥个因果报应，通过赞美时合十个双手以及人们所敬献个花环，一个人能够
获得至上
个权利，无尽个尊敬；但係佢肯定唔会领悟到对灵魂个拯救。

Tattha thicca jahathanam, jakkha aukkhae cuya.

Uventi manusam jonim, sedasamge’bhijayae. (205)

The men of merit (punyatma) after enjoying his divine status in heaven at the end of his life span will be born as a human being with ten types of worldly enjoyment. (205)

有吉祥个因果报应个人係享受住天堂中神一样个礼遇后，係佢生命最后个阶段，佢
会带着十种世间个欢乐降生係人间。

Bhocca manussae bhoe, appadiruve ahauyam.

Puvvam visuddhasaddhamme, kevalam bohi bujjhiya.

Caurangam dullajham matta, samjamam padivajjiya.

Tavasa dhuyakammamse, siddhe havai sasae. (206 & 207)

After having experienced for the entire life incomparable enjoyments appropriate to human beings one attains the ritght-understanding that leads to emancipation on account of the religious performances undertaken by one in one’s earlier births. Having realized that four things (viz.human birth, listening to scriptures, having faith in scriptures, approprate practical endeavour) are difficult to attain, one observes self-restraint and having annihilated one’s past karmans through penance, one becomes for ever a soul emancipated. (206 & 207)

经历着世间无尽个欢愉之后，由于係刚出生时个宗教个行为，人们能够得到对解脱
个正确个领悟。係参透着人个出生、聆听典籍、信仰典籍以及合适个修行係难以实
现个之后，人们就开始着自律并通过修行来破除往昔个因果报应，咁样佢就会成为
一个永远解脱个灵魂。