Samyag-Darsana-Sutra
SamanSuttam
18. Samyag-Darsana-Sutra
PRECEPTS OF RIGHT FAITH 关于正确的信仰
(A) VYAVAHARA-SAMYAKTAVA : NISCYA-SAMYAKTVA
Sammattarayanasaram, mokkhamaharukkhamulamidi bhaniyam.
Tam janijjai nicchaya-vavaharasaruvadobheyam. (219)
Right Faith is the core of the three jewels; it is the root of the great tree of liberation; it has to be understood from two point of views-real point of view (Niscaya-naya) and empirical point of view (vyavaharanaya). (219 )
正确的信仰是三大要旨的核心；它是解脱之源；要对它从经验的角度和实际的角度来理解。
Jivadi saddahanam, sammattam jinavarehim pannattam.
Vavahara nicchayado, appa nam havai sammattam. (220)
Lord Jina has said that from the empirical point of view, Right Faith is faith in the existence of the existence of the soul and the other principles (Tattvas), from the real point of view,
the soul itself is Right Faith. (220)
Jina曾经说过，从经验的角度来说，正确的信仰存在于灵魂以及其他道义之中，从现实的角度来说，灵魂本身就是正确的信仰。
Jam monam tam sammam, jam sammam tamiha hoi monam.
Nicchayao iyarassa u, sammam sammattaheu vi. (221)
From real point of view true monkhood constitutes righteousness and righteousness constitutes true monkhood. But from the practical point of view, the causes of righteousness are called Right Faith itself. (221)
从现实的角度来说，正义和真正的僧侣就是同一事物。但是从经验的角度来说，正确的信仰是正义之源。
Sammattavirahiya nam, sutthu vi uggam tavam caranta nam.
Na lahanti vohilaham, avi vasasahassakodihim. (222)
Those persons who are devoid of Right Faith will not obtain Right Knowledge, even if they practise severe penance for a thousand crores of years. (222)
缺乏正确的信仰的人就不会得到正确的知识，无论他们如何苦修。
Damsanabhattha bhattha, damsanabhatthassa natthi nivvanam.
Sijjhamti cariyabhattha, damsanabhattha na sijjhamti. (223)
Those who have renounced Right Faith are deprived persons. There is no liberation for a person devoid of Right Faith. Those who have renounced Right Conduct may attain liberation but not those who have renounced Right Faith. (223)
没有正确信仰的人是缺乏教育的人，他不会得到解脱。没有正确行为的人可能会得到解脱，而没有正确信仰的人却永远不会。
Damsanasuddho suddho damsanasuddho lahei nivvanam.
Damsanvihina puriso, na lahai tam icchiyam laham. (224)
He who has Right Faith is certainly pure; he who is possessed of Right Faith attains liberation. A person devoid of Ritht Faith does not attain the desired result (i.e. liberation). (224)
拥有正确信仰的人是纯洁的，具有正确信仰的人能够得到解脱。没有正确信仰的人就不会得到解脱。
Sammattassa ya lambho, telokkassa ya havejja jo lambho.
Sammaddamsanalambho, varam khu telokkalambhado. (225)
If on the one hand there be the attainment of right faith and on the other the attainment of (mastery over) all the three world regions, then the former attainment is preferable to the latter. (225)
如果在人们的一只手上是正确的信仰，而在另外一只手上是整个世界的痛苦，那么前者比后者更好。
Kim bahuna bhanienam, je siddha naravara gae kale.
Sijjhihimti je vi bhaviya, tam janai sammamahappam. (226)
What is the use of saying more; it is due to the magnanimity of Right Faith that the great personage and the Bhavya (those worthy of attaininig emancipation) have attained liberation in the past and will do so in future. (226)
多多说话有什么益处呢？这取决于重要人物所具有的正确信仰的程度以及Bhavya在过去以及将来所得到的解脱。
Jaha salilena na lippai, kamalinipattam sahavapayadie.
Taha bhavena na lippai, kasayavisaehim sappuriso. (227)
Just as it is on account of its very nature that a lotusleaf remains untouched by water, similarly a righteous person remains really un-affected by passions and by the objects of sensiuous enjoyment.
(227)
就像莲花本质高洁，因此可以出污泥而不染；同样一个正直的人不会受到情感以及外界事物的影响。
Uvabhogamimidiyehim, davvanamacedananamidaranam.
Jam kunadi sammaditthi, tam savvam nijjaranimittam. (228)
Whatever use of living or non-living objects, a amn of Right Faith may make through his senses, is all for getting release from the Karmas. (228)
不论如何利用生灵还是其他无生命的事物，都是为了从因果报应中解脱。
Sevamto vi na sevai, asevamano vi sevago koi.
Pagaranacettha kassa vi, na ya payarano tti so hoi. (229)
A man of Right Faith even when enjoying (an object), does not enjoy (it); while another person enjoys (it) even when he is not enjoying (it). A person acting in a drama does not in fact become transformed into that character. A right believer always thinks of his soul and remains unaffected by what goes on around him. (229)
一个具有正确信仰的人即使在享用某物时，内心却不一定喜欢它；而普通的人即使喜欢某物却不一定能够享用它。这就像演员一样，他们不会变成戏剧中的人物。一个真正的信徒会经常思考自己的灵魂而不受外物的干扰。
Na kamabhoga samayam uvemti, na yavi bhoga vigaim uvemti.
Je tappaosi ya pariggahi ya, so tesu moha vigaim uvei. (230)
The objects of enjoyment of senses do not produce either equanimity or perversion. He who has attachment or aversion for objects becomes perverted (while enjoying them) due to his delusion.
(230)
对外物的感官享受不会产生镇定或者错乱。一个对外物具有喜爱和厌恶之情的人会由于他的感情对事物有曲解。
(B) SAMYAGDARSANA-ANGA Essential requisites of Right Faith
正确信仰的要素
Nissamkiya nikkamkhiya nivvitigiccha amudhaditthi ya.
Uvabuha thirikarane, vacchalla pabhavane attha. (231)
The eight essential requisites of Right Faith are: absence of doubt, absence of longing, absence of contempt, absence of confusion, absence of belief in heretical sects, stabilization, affection and exaltation. (231)
正确信仰的八大要素是：不怀疑、不奢求、不轻视、不混淆、不崇拜其他宗教的圣物、坚定、
友爱以及升华。
Sammaditthi jiva, nissamka homti nibbhaya tena.
Sattabhayavippamukka, jamha tamha du nissamka. (232)
The persons possessed of Right Faith are free from doubts and are therefore fearless. Because of their freedom from seven fears, they are free from doubts. (232)
(Note:-The seven fears are: fear of life on earth, fear of next life, fear of being unprotected, fear of absence of control, fear of pain, fear of accident and fear of death.)
具有正确信仰的人没有怀疑，因此他们是无畏的。由于他们脱离了七大恐惧，因此他们对事情没有怀疑。
（注：七大恐惧是：恐惧今生、恐惧来生、恐惧无所庇佑、恐惧不能自律、恐惧痛苦、恐惧意外事件、恐惧死亡）
Jo du na karedi kamkham, kammapjhalesu taha savvadhammesu.
So nikkamkho ceda, sammaditthi muneyavvo. (233)
A person who has no longing for the fruits of Karmas and for all objects or any of the properties of a thing is possessed of Right Faith, with a mind free from any longing. (233)
一个不渴望因果报应以及其他外物的人具有正确的信仰，脱离了奢望。
No sakkiyamicchai na puyam, na vi ya vandanagam kuo passamsam?
Se samjae suvvae tavassi, sahie ayagavesae sa bhikkhu. (234)
he who desires no honour, no worship, no salutation even, how will he desire praise? He who has self-control, observes the vows correctly, practises penance and seeks to know the true nature of the soul is the real monk. (234)
如果一个人不希望得到荣誉、敬拜以及致敬，那他怎么会希望得到赞美呢？一个自律，虔诚的恪守誓言，持续苦修以获得灵魂本质的人是真正的僧侣。
Khai-puya-laham, sakkaraim kimicchase joi.
Icchasi jai paraloyam, tehim kim tujjha paraloye. (235)
Oh monk, if you desire that bliss of the other world, why do you hanker after fame, worship, enjoyment and honour in this world? Of what use are they to you in the next world? (235)
哦，僧侣啊，如果你希望另一世界中的祈福，那你还为什么还要得到这个世界中的名誉、敬拜、欢乐以及荣耀呢？这些对你的来生有什么用处吗？
Jo na karedi juguppam, ceda savvesimeva dhammanam.
So khalu nivvidigiccho, sammaditthi muneyavvo. (236)
He who does not exhibit contempt or disgust towards any of the things, is said to be the right believer without any contempt or disgust. (236)
那些对其他的事物不表现出轻蔑以及厌恶的信徒是真正的信徒。
Jo havai asammudho, ceda sadditthi savvabhavesu.
So khalu amudhaditthi, sammaditthi muneyavvo. (237)
He who is completely devoid of delusion as to the nature of things is certainly understood to be the non-deluded right-believer. (237)
那些完全摆脱了错觉的人，能够认识到事物的本质的是真正的信徒。
Nanenam damsanenam ca, carittenam taheva ya.
Khantie muttie, vaddhamano bhavahi ya. (238)
May you prosper with the aid of (right) knowledge, (right) faith and (right) conduct as also forgiveness and freedom from bondage (of Karma). (238)
愿你能够在正确的知识、正确的信仰、正确的行为以及一颗宽恕之心的帮助下，从因果报应的束缚中解脱。
No chadae no vi ya lusajja, manam na sevejja pagasanam ca.
Na yavi panne parihasa kujja, na ya siyavada viyagarejja. (239)
The wise man should not conceal the meaning of a scriptural text nor should he distort it; he should not harbour pride or a tendency to self-display; he should not make fun of anyone or bestow words of blessing on anyone. (239)
一个智慧的人能够参透典籍的真正的含义，而且不去曲解它；他不应怀有骄傲之心以及自我炫耀的想法；他不能够取笑他人也不应当去刻意祝福他人。
Jattheva pase kai duppauttam, kaena vaya adu manasenam.
Tattheva dhiro padisaharejja, ainnao khippamivakkhalinam. (240)
The wise man, whenever he comes across an occasion for some wrong doing on the part of body, speech or mind, should withdraw himself there from, just as a horse of good pedigree is brought to the right track by means of rein. (240)
一个智慧的人，当他犯了错误时应当及时地改正，就好像一匹良种的马会被缰绳再次带回到正确的路上一样。
Tinno hu si annavam maham, kim puna citthasi firamagao.
Abhitura param gamittae, samayam goyama! ma pamayae. (241)
Oh Gautama, when you have crossed over the big ocean, why then do you come to a stop near the shore? Make naste to go across, be not complacent even for a moment. (241)
哦，Gautama，当你跨过一个广阔海洋的时候，你为什么要在岸边停下来？马上渡过去吧，不要有丝毫的自满。
Jo dhammiesu bhatto, anucaranam kunadi paramasaddhae.
Piyavayanam jampamto, vacchallam tassa bhavvassa. (242)
The bhavya person, who is full of devotion for religious personages, follows them with a feeling of great faith, and utters loveable words, is possessed of affection. (242)
一个bhavya的人，他们完全忠于宗教领袖，怀着一颗虔诚的心灵和热忱的言语去追随他们，他具有友爱。
Dhammakahakahanena ya, bahirajogehim cavi anavajje.
Dhammo pahavidavvo, jivesu dayanukampae. (243)
The radiance of religion should be spread by narration of religious stories, by performance of dispassionate external austerities and by showing mercy and compassion towards living beings. (243)
通过讲述宗教故事，通过冷静的简朴的行为，通过对生灵的同情和怜悯能够传播宗教的光辉。
Pavayani dhammakahi, vai nemittio tavassi ya.
Vijja siddho ya kavi, attheva pabhavaga bhaniya. (244)
One who holds relligious discourse, one who narrates religious stories, one who holds discussions with rivals, one who reads omens, one who performs penance one who is learned, one who is possessed of miraculous powers, one who is a poet, these eight types of person undertake propagation of religion. (244)
能够讲述宗教教义的人，能够叙述宗教故事的人，能够同对手进行辩论的人，能够读懂预言的人，能够坚持修行的人，有教养的人，具有强大力量的人，诗人- 这八类人能够对宗教进行宣传。