Sramanadharmasutra
Sramanadharmasutra
Precepts On Religion Of Monks 关于僧侣个信仰
(A) Samata – Equanimity y 平静
Samano tti samjado tti ya, risi muni sadhu tti vidarago tti.
Namani suvihidanam, anagara bhadamta damto tti. (336)
Sramana, Samyata, Rsi, Muni, Sadhu, Vitaraga, Anagara, Bhadanta and Danta, these are designations used for monks with ideal behaviours. (336)
Sramana, Samyata, Rsi, Muni, Sadhu, Vitaraga, Anagara, Bhadanta 以及
Danta，咧地都係有完美行为僧侣个称呼。
Siha-gaya-vasaha-miya-pasu, maruda-suruvahi-mamdarimdu-mani.
Khidi-uragamvarasarisa, parama-paya-vimaggaya sahu. (337)
Monks who are in search of the supreme path of liberation, resembel a lion (in fearlessness), an elephant (in dignity), a bull (in strength), a deer (in uprightness), a beast (in freedom from attachment), the wind (in being companionless), the sun (in brilliance), an ocean (in serenity), the Mandara Mountain (in firmness) the moon (in coolness), a diamond (in lustre), the earth (in patience), a serpent (in being houseless) and the sky (in not being dependent). (337)
一个寻求解脱之路个僧侣就似一头狮子（无畏）、大象（高贵）、公牛（力量）、
鹿（正直）、野兽（冇爱恋之情）、风（独处）、太阳（光辉）、海洋（平静）、
Mandara山（稳固）、月亮（冷静）、钻石（光彩）、大地（忍耐）、毒蛇（冇家）、
天空（独立）。
Bahave ime asahu, loe vuccamti sahuno.
Na lave asahum sahu tti, sahum sahu tti alave. (338)
In this world, there are many ill-behaved monks who are called monks; a pseudo-monk should not be called a monk; but a true monk alone must be called a monk. (338)
係咧个世界上，有好多僧侣举止不端，佢地唔应当比称为僧侣，但係一个品行高尚
个僧侣係真正个僧侣。
Nanadamsanasampannam, samjame ya tave rayam.
Evamgunasamauttam, samjayam sahumalave. (339)
A person who is endowed with (Right) knowledge and (Right) Faith, is engaged in self-restraint and penance, and is endowed truly with all these virtues, should be called a monk. (339)
一个比赋予着知识同信仰个人，能够坚持自律同修行，并比赋予着所有其他个优点，
咧先之可以比称为真正个僧侣。
Na vi mundiena samano, na omkarena bambhano.
Na muni rannavasenam, kusairena na tavaso. (340)
A person does not become a monk by merely shaving his head, a Brahmin by repeating the Omkara mantra, a monk by residing in a forest, nor a hermit by wearing garments woven of darbha grass. (340)
如果一个人只係剃度唔会成为僧侣，同样嘎，Brahmin只係反复诵读Omkara个咒语，
一个僧侣只係住係森林中，或者隐士只係穿住darbha草编织个衣服，都唔会成为僧
侣。
Samayae samano hoi, bambhacerena bambhano.
Nanena ya muni hoi, tavena hoi tavaso. (341)
A person becomes a Stramana by equanimity, a Brahmin by his celibacy, a Muni by his knowledge and an ascetic by his austerities. (341)
一个平静个人能够成为Stramana，同样嘎，Brahmin通过独身生活，Muni通过佢个
知识，禁欲主义者通过简朴个生活都能成为Stramana。
Gunehi sahu agunehisahu, ginhahi sahuguna mumcasahu.
Viyaniya appagamappaenam, jo ragadosehim samo sa pujjo. (342)
A person becomes a monk by his virtues and a pseudo-monk by absence of virtues; therefore master all the virutes of a monk and be free from all the vices of a pseudo-monk; conquer your self through the self. He who possesses equanimity in the face of attachments and hatred is worthy of veneration. (342)
一个人通过发扬美德能够成为僧侣，如果佢缺少美德就係一个假冒个僧侣；因此，
人们要掌握成为僧侣个所有美德，摒弃假冒僧侣个所有恶习；通过自我来控制自己。
一个面对爱恋同仇恨时都能够保持平静个人係值得崇拜嘅。
Dehadisu anuratta, visayasatta kasayasamjutta.
Appasahave sutta, te sahu sammaparicatta. (343)
Those monks who are attached to their body, addicted to sensual pleasures, possessed of passions, and asleep in respect of their own nature are certainly devoid of righteousness. (343)
个地热衷于自己个身体，沉溺于色欲，有爱恋之情，漠视佢地自己本质个僧侣必定
缺乏正直。
Bahum sunei kannehim, bahum acchihim pecchai.
Na ya dittham suyam savvam, bhikkhu akkhaumarihai. (344)
A monk hears much through his ears and sees much with his eyes; but everything that he has seen and heard does not deserve to be narrated. (344)
一个僧侣通过佢个耳朵同眼睛获取着好多信息，但係并唔係所有个信息都係值得叙
述嘅。
Sajjhayajjhanajutta, rattim na suyamti te payamam tu.
Suttattham cimtamita, niddaya vasam na gacchamti. (345)
The monks do not sleep long at night as they are engaged in studying of scriptures and meditation. They do not fall asleep as they are always reflecting on the meaning of precepts. (345)
僧侣係夜间唔会睡得太耐，因为佢地专注于研习典籍同冥思。佢地唔会沉睡过去因
为佢地经常会思考教义个内涵。
Nimmamo nirahamkaro, nissamgo cattagaravo.
Samo ya savvabhuesu, tasesu thavaresu a. (346)
The (real) monks are free from attachment, self-conceit, companionship and egotism, they treat impartially and equally all living beings, whether mobile or immobile. (346)
真正个僧侣冇爱恋，自大，友情或者个人主义，佢地平等咁对待众生。
Labhalabhe suhe dukkhe, jivie marane taha.
Samo nindapasamsasu, taha manavamanao. (347)
A real monk maintains his equanimity, in success and failure, happiness and misery, life and death, censure and praise and honour and disnhonour. (347)
真正个僧侣会始终保持平静，无论成功仲係失败，欢乐仲係痛苦，生或死，非难仲
係赞扬，荣誉仲係不敬。
Garavesu kasaesu, dandasallabhaesu ya.
Niyatto hasasogao, aniyano abandhano. (348)
He is thoroughly unaffected by honour, passions, punishment, affliction and fear; he is undisturbed and unbound and free from laughter and sorrow.(348)
佢完全唔受荣誉、热情、惩罚、痛苦以及恐惧个影响，佢唔受任何事物个扰乱同约
束，并且跟欢笑同伤心中解脱。
Anissio iham boe, paraloe anissio.
Vasicandanakappo ya, asane anasane taha. (349)
He is neither interested in this world nor in the next. He is indifferent to food or fasts. He does not mind whether his limb is smeared with Sandal paste or cut off with an axe. (349)
佢对今生同来生都唔感兴趣。佢亦都唔关心食物或者斋戒。佢亦都唔介意佢个四肢
係比檀香整龌抑或比斧头切断。
Appasatthehim darehim, savvao pihiyasavo.
Ajjhappajjhanajogehim, pasatthadamasasane. (350)
In this way, a monk prevents the influx of Karmas through inauspicious doors (i.e., ways) of every king and becomes engrossed in his rigorous self-contorl and discipline through his spiritual meditaion. (350)
咁样，僧侣就能够摆脱因果报应个束缚，并通过沉思，完全专注于佢地严格个自律
中。
Khuham pivasam dussejjam, siunham araim bhayam.
Ahiyase avvahio, dehe dukkham maha halam. (351)
He must bear without any pang hunger, thirst, uncomfortable ground for sleep, cold, heat, uneasiness and fear. Morification of body is most fruitful. (351)
佢地必须忍受饥饿、干渴、唔舒服个睡眠场所、寒冷、炎热、唔安同恐惧。禁欲就
係最大个 成果。
Aho niccam tavokammam, savvabuddhehim vanniyam.
Jaya lajjasama vitti, egabhattam ca bhoyanam. (352)
Oh: all learned men have said that in order to observe penance constantly, it is necessary always to maintain self-restraint and to take food only once a day. (352)
哦，所有有学识个人都讲过，为着持续个修行，应当唔断咁自律，每天只食一餐。
Kim kahadi vanavaso, kayakaleso vicitta uvavaso.
Ajjhayanamonapahudi, samadarahiyassa samanassa. (353)
What is the use of residing in a lonely place, mortification of body, different types of fasting, study of scriptures, keeping silence etc., to a monk who is devoid of equanimity? (353)
对于一个缺乏平静个僧侣来讲，独居、禁欲、禁食、研习典籍、保持沉默又有乜嘢
意义呢？
Buddhe parinivvude care, gama gae nagare va samjae.
Samtimaggam ca buhae, samayam Goyama! ma pamayae. (354)
The enlightened and desisted monk should control himself; whether he be in a village or a town, and he should preach to all the road of peace; O’Gautama!, be careful all the while. (354)
一个受到启发嘅、自律个僧侣应当控制自己；无论佢係係乡村仲係係城镇，佢应当
告诫所有通向和平个道路- 哦，Gautama，永远要保持清醒。
Na hu jine ajja dissai, bahumae dissai magadesie.
Sampai neyaue pahe, samayam Goyama! ma pamayae. (355)
In future people will say “No Jinas are seen these days, while those proclaiming the path of spiritual progress hold divergent views; now being on the right path, O’Gautama! be careful all the while? (355)
将来，当僧侣们宣称个解脱之路发生分歧时，人们会讲- 我地现係已经睇唔到Jina
着；现係就走到正确个道路上吧，哦，Gautama，永远要保持清醒。
(B) Vesa-Linga – External Appearance Or Distinguishing Marks 外表或者有区
别个标记
Veso vi appamano, asanjamapaesu vattamanassa.
Kim pariyattiyavesam, visam na marei khajjamtam. (356)
Apparel is no proof of a person’s being self-controlled; for, does not a person without self-control wear the same dress? Does not poison kill a person who swallows it, even if he changes his dress? (356)
服饰并唔能够讲明一个人个自律，因为冇自律个人们亦都可以同自律个人们穿住相
同个衣服。如果一个人更换着佢个衣服，佢就唔会比毒死着咪？
Paccayattham ca logassa, nanavihavigappanam.
Jattattham gahanattham ca, loge limgapaoyanam. (357)
People wear various kinds of dresses to win the confidence of others. A distinguishing mark is useful to a person who is self-restrained to show the people that he is a monk. (357)
人们穿住各式各样个衣服係为着赢得他人个尊重。对于自律个人最有特点个标记就
係- 佢係一个僧侣。
Pasandilimgani va, gihilimgani va bahuppayarani.
Ghittum vadamti mudha, limgaminam mokkhamaggo tti. (358)
Fools put on various types of insignia of false ascetics or householders and maintain that this outer mark provides the path to liberation. (358)
愚蠢个人为自己戴上各式各样个禁欲个徽章，然后声称，咧地能够为佢提供解脱之
路。
Pulleva mutthi jaha se asare ayantie kudakahavane va.
Radhamani veruliyappagase, amahagghae hoi ya janaesu. (359)
He, who is devoid of strength like a hollow fist, is untested like a false coin and a bead of glass shining like a diamond, will have no respect from the wise who know the truth. (359)
一个冇力量个人就似一个空个拳头，就似一枚伪造个硬币，就似一颗闪着钻石光芒
个玻璃，佢永远唔会跟了解真相个智者个度得到尊重。
Bhavo hi padhamalimgam, na davvalimgam ca jana paramattham.
Bhavo karanabhudo, gunadosanam jina bimti. (360)
Know that it is the mental state and not the dress that is the first distinguishing mark of spirituality. Jinas state that it is the mental state that is the cause of virtues and vices. (360)
精神状态，但係唔係衣着，係对人精神最重要个标记。Jina讲，人个精神状态係美
德同罪恶个根源。
Bhavavisuddhinimittam, bahiragamthassa kirae cao.
Bahiracao vihalo, abbhamtaragamthajuttassa. (361)
Renunciation of external possessions is the cause of mental purity. Renunciation of external possessions is futile if it is not combined with internal resolve of non-attachment. (361)
精神个纯洁源于同外界财物个脱离，但如果内心仲有爱恋个话，咁同外界财物个脱
离係冇意义嘅。
Parinamammi asuddhe, gamthe mumcei bahire ya jai.
bahiragamthaccao, bhavavihunassa kim kunai? (362)
If a monk who is of impure mentality renounces all external possessions, what can such renunciation do to one who is devoid of appropriate mental condition? (362)
如果一个精神唔纯洁个僧侣同外界个财物脱离着关系，咁咧对一个精神唔纯洁个僧
侣来讲有乜嘢意义呢？
Dehadisamgarahio, manakasaehim sayalaparicatto.
Appa appammi rao, sa bhavalimgi have sahu. (363)
One, who is unattached to his body, is entirely free from passions like pride etc. and possessed of a soul which is engrossed in itself, is a real monk. (363)
一个脱离着自己身体个人，就完全能够跟傲慢中解脱，佢就有一颗完全专注个心灵，
佢係一个真正个僧侣。