Precepts On Right Conduct 关于正确个行为
Practical view-point 经验 观点
Vavaharanayacaritte, vavaharanayassa hodi
Nicchayanayacaritte, tavacaranam hodi nicchayado. (262)
Right Conduct from the practical view-point is to practice austerities from
practical view point. Right Conduct from the real view-point is to observe
austerities from the real view-point. (262)
Asuhado vinivitti, suhe pavitti ya jana carittam.
Vadasamidiguttiruvam, vavaharanaya du jinabhaniyam. (263)
Know that Right Cunduct consists in desisting from inauspicious activity and
engaging in auspicious activity. Jina has ordained that conduct from the
practical point of view consists in the observance of vows, acts of
carefulness (Samiti) and of control (gupti). (263)
正确个行为係于停止不祥个行为然后采取一种吉祥个行为。Jina宣称，跟经验个角A person, even possessing scriptural knowledge will not attain emancipation if
he is not able to observe strictly the activities of austerity and
Suyananammi vi jivo, vattamto so na paunati
Jo tavasamjamamaie, joge na caei vodhum je. (264)
一个人，如果唔严格咁奉行简朴同自律，无论佢有多少知识都唔会得到解脱。Though a person knows the right path yet fails to reach his destination due to
inaction or absence of favourable wind for his boat(pota); similarly knowledge
will not achieve the desired fruit in the absence of virtuous deeds. (265)
Sakkiriyavirahato, icchitasampavayam na nanam ti.
Maggannu va cettho, vatavihino'dhava poto. (265)
由于佢个懒惰或者冇合适个风向来推动佢个修行之舟，一个人就算係知道正确个方Just as a hundred-thousand-crore of lamps kept burning are of no use to a
blind person, of what use is study of numerous scriptures to a person who has
no character? (266)
Subahum pi suyamahiyam kim kahii
Amdhassa jaha palitta, divasayasahassakodi vi. (266)
就似点亮成千上万盏灯亦都无助于一个失明个人咁，一个冇人格个人就算学习着再A person of right conduct triumphs over a learned person, even if his
scriptural knowledge is little; what is the use of wide study of scriptures
for a person without right conduct? (267)
Thovammi sikkhide jinai, bahusudam jo
Jo puna carittahino, kim tassa sudena bahuena. (267)
一个有正确行为个人胜过一个有知识个人，就算前者个知识再少；一个冇正确行为From the real point of view, he, who is blissfully absorbed in his own soul to
know his soul with the aid of his soul, becomes a person of Right Conduct;
that ascetic attains emancipation. (268)
Real view-point 现实 个观点
Nicchayanayassa evam, appa appammi appane surado.
So hodi hu sucaritto, joi lahai nivvanam. (268)
跟一个现实个角度来讲，一个能够沉浸係自己个灵魂中并唔断咁了解自己个灵魂个An ascetic who eradicates his punya Karmas (merits) as well his Papa Karmas
(sins) undoubtedly acquires right conduct-this is said by those who are free
from Karmas (i.e. the Jinas). (269)
Jam janiuna joi, paruharam kunai punnapavanam.
Tam carittam bhaniyam, aviyappam kammarahiehim. (269)
Jo paradavvammi suham, asuham ragena kunadi jadi
So sagacarittabhattho, paracariyacaro havadi jivo. (270)
He who out of attachment develops a favourable or unfavourable attitude in
respect of an alien object, renounces what constitutes his own conduct (i.e.
Svabhava) and adopts what constitutes alien conduct (i.e. Vibhava). (270)
Jo savvasamgamukko naamano appanam sahavena.
Janadi passadi niyaaam, so sagacariyam caradi jivo. (271)
He, who devoid of all attachment and withdrawing one's mind from everything
else, definitely knows and sees one's soul in its own true nature, practises
what constitutes one's own conduct (i.e. Svabhava). (271)
一个冇爱恋个人能够集中自己个思想，佢无疑懂得并能够睇到自己灵魂个本质，坚If one performs austerities (tapas) or observes vows (vratas) without fixed
contemplation on the Supreme Self, the omniscients call all that childish
austerity (balatapa) and childish vow (balavrata). (272)
Paramatthamhi du athido, jo kunadi tavam vadam ca
Tam savvam balatavam, balavada,m bimti savvanhu. (272)
如果一个人坚持简朴个生活并遵循誓言但係唔对自我进行沉思，先知就称咧种行为One who eats once in a month through the tip of kusagrass does not attain even
the sixteenth part of what constitutes religion well proclaimed. (273)
Mase mase tu jo balo, kusaggenam tu bhumjae.
Na so sukkhayadhammassa, kalam agghai solasim. (273)
一个人係一个月中一旦食着少少画眉草就唔会理解丝毫个宗教个教义。Right Conduct is really what constitutes religion; it is said that religion is
equanimity. Equanimity is that condition of the soul which is free from
delusion and excitement. (274)
Carittam khalu dhammo, dhammo mjo so samo tti
Mohakkhohavihino, parinamo appano hu samo. (274)
正确个行为係宗教个一部分；宗教係平静嘅。平静係指灵魂远离着错觉同亢奋。Equanimity, tolerance, pure-thought, freedom from attachment and hatred,
(Right) conduct, religion, devotion to one's own self, all of these are said
to be one and same. (275)
Samada taha majjhattham, suddho bhavo ya
Taha carittam dhammo, sahavaarahana bhaniya. (275)
Suvididapayatthasutto, samjamatavamudo vigadarago.
Samano samasuhadukkho, bhanido suddhovaoo tti. (276)
That monk, is said to possess pure consciousness (comprising darsana and Jnana)
who has understood the real nature of the substances, is endowed with
self-restraint and penance, is free from attachment and maintains equanimity
(of mind) both in happiness and sorrow. (276)
一个能够认识事物本质个僧侣就拥有着纯洁个意识，佢比赐予自律同修行，远离着Purity of faith and knowledge constitutes pure asceticism. Such pure soul
attains liberation. He is the Siddha; to him, I pay my obeisance. (277)
Siddhassa ya samannam, bhaniyam suddhassa damsanam
Suddhassa ya nivvanam, so cciya siddho namo tassa. (277)
纯正个禁欲主义由纯洁个信仰同知识构成。纯洁个灵魂能够得到解脱，我对SiddhaThe bliss of a liberated should (Siddha), characterized by purity of
consciousness, is born of the excellence of his soul, is beyond the reach of
senses, is incomparable, inexhaustible, and indivisible. (278)
Aisayamadasamuttham, visayatidam anovamamanamtam.
Avvucchinnam ca suham, suddhuvaogappasiddhanam. (278)
解脱灵魂个福祉源于灵魂个美德，佢个特点係意识个纯洁，咧地处于人个感官之外，The monk who harbors on attachment, aversion or delusion in respect of
anything whatsoever and who maintains equanimity of mind in pleasures and
pains, does not cause an inflow of good or evil Karmas. (279)
Jassa na vijjadi rago, doso moho va savvadavvesu.
Na'savadi suham asuham, samasuhadukkhassa bhikkhussa. (279)
一个怀有爱恋、憎恨或者错觉个僧侣，如果能够平静咁对待思想中个欢乐同痛苦，Right Conduct from the real point of view is the ultimate goal; Conduct
vitiated by attachment, i.e. conduct from practical view point is only the
means to attain it. Hence these two should be followed one after another. He
who follows them gradually will attain intuitive knowledge. (280)
Nicchaya sajjhasaruvam, saraya tasseva sahanam
Tamha do vi ya kamaso, padicchamanam pabujjheha. (280)
Abbhamtarasodhie, bahirasodhi vi hodi niyamena.
Abbhamtra-dosena hu, kunadi naro bahire dose. (281)
Invariable, internal impurity results in external impurity; due to his
internal impurities man commits external blemishes. (281)
永恒个、内在个唔纯洁导致着外在个唔纯洁；由于内心个唔纯洁，一个人个行为就Those who have seen and known this world and the other (i.e. the Omniscient
Arhats) have preached to all (who are capable of getting release from the
Karmas) that purity of mind can be achieved by those who free themselves from
lust, conceit, delusion and greed. (282)
Madamanamayaloha-vivajjiyabhavo du bhavasuddhi tti.
Parikahiyam bhavvanam, loyaloyappadarisihim. (282)
个地睇到着并了解着咧个世界以及其他人并已经跟因果报应中解脱个人告诫所有个He who has acquired auspicious conduct after renouncing all sinful activities,
cannot obtain purity of his soul, it he has not freed himself from delusion.
Catta pavarambham, samutthido va suhammi cariyamhi.
Na jahadi jadi mohadi, na lahadi so appagam suddham. (283)
如果一个人冇脱离错觉个话，即使佢同所有罪恶个行为脱离并有吉祥个行为，亦都Just as inauspicious thoughts are obstructed by auspicious conduct, auspicious
conduct by pure conduct; hence performing these (latter two types of act) one
after another let a yogi meditate on his own soul. (284)
Jaha va niruddham asuham, suhena suhamavi taheva suddhena.
Tamha ena kamena ya, joi jhaeu niyaadam. (284)
就似不祥个思想会受到吉祥行为个阻碍，吉祥个行为会受到纯洁个行为个阻碍；因If there si any damage from the real point of view in one's Right Conduct,
then there would be damage in Right Knowledge and Right Faith, but if there is
any damage to right conduct from the empirical point of view then there may or
may not be any defect in Right knowledge and Right Faith. (285)
Nicchayanayassa caranaya-vighae nanadamsanavaho'avi.
Vavaharassa u carane, hayammi bhayana hu sesanam. (285)
如果现实中对一个人个正确个行为会有伤害个话，咁亦都会对正确个知识同信仰造After building a citadel with his Right Faith, gate-bars with his austerities
and self-control, strong ramparts with his forgiveness, invincible guards with
his three controls (of mind, speech and action), a monk arms himself with a
bow of his penance, pierces through the garb of his Karma, wins the battle and
becomes liberated from this mundane worldly life. (286 & 287)
Saddham nagaram kicca, tavasamvaramaggalam.
Khamtim niunapagaram, tiguttam duppadhamsayam.
Tavanarayajuttena, bhittunam kammakamcuyam.
Muni vigayasamgamo, bhavao parimuccae.(286 & 287)