SamanSuttam

9.Dharmasutra

PRECEPTS ON RELIGION 关于宗教

Dhammo mangalamukkittham, ahimsa samjamo tavo.

Deva vi tam namamsanti, jassa dhamme saya mano. (82)

Religion is supremely auspicious; non-violence, selfcontrol and p[enance are its essentials. Even the gods bow down before him whose mind is ever preoccupied with religion. (82)

佛教是极端神圣的；他的实质是非暴力，自律以及修行。即使是神灵也敬重那些信仰佛法的人们。

 

Dhammo vatthu sahavo, khamadibhavo ya dasaviho dhammo.

Rayanattayam ca dhammo, jivanam rakkhanam dhammo. (83)

The essential nature of a thing is called dharma. The ten virtues, i.e. forgiveness etc., are the ten forms of dharma. The three jewels, i.e. right faith, right knowledge and right conduct, constitute the dharma (religion). To render protection to the living being is also called dharma. (83)

佛法揭示事物的本质属性。十大美德，例如宽恕等，是佛法的十大表现形式。三大要旨，正确的信念，正确的知识，正确的操守构成了佛法。佛法同样给予众生以庇佑。

 

Uttamakhamamaddavajjava-saccasauccam ca samjamam ceva.

Tavacagamakimcanham, bamha idi dasaviho dhammo. (84)

Supreme forgiveness, supreme humility, supreme straightforwardness; supreme truthfulness, supreme purity, supreme self-restraint, supreme penance, supreme renunciation, supreme non-possessive-ness and supreme celibacy, these constitute the ten-fold Religion. (84)

至上的宽恕，至上的谦虚，至上的坦诚，至上的善言，至上的纯洁，至上的自律，至上的修行，至上的忘我，至上的施舍，至上的禁欲-这就构成了佛法的十大美德。

 

Kohena jo na tappadi, sura-nara-tiriehi kiramane vi.

Uvasagge vi raudde, tassa khama nimmala hodi. (85)

He who does not become excited with anger even when terrible afflictions are caused to him by gods, human beings and beasts, his forbearance is perfect. (85)

不因外界的刺激而恼怒，即使受到了神灵、人类或者兽类的折磨，那么这种耐性就是完美的。

 

Khammami savvajivanam, savve jiva khamamtu me.

Mittu me savvabhudesu, veram majjaham na kena vi. (86)

I forgive all living beings and may all living beings forgive me; I cherish feelings of friendship towards all and I harbour enmity towards none. (86)

我原谅所有生物所犯下的过失，并希望所有的生物原谅我的过失；我珍惜同所有生物之间的感情，并不同任何生物产生敌意。

 

Jai kimci pamaenam, na sutthu bhe vattiyam mae puvvim.

Tam me khamemi aham, nissallo nikkasao a. (87)

If I have behaved towards you in the past in an improper manner due to slight inadvertance, I sincerely beg your pardon, with a pure heart (i.e. without any sting and passion). (87)

如果过去我曾因疏忽而对您不敬的话，我怀着一颗纯洁的心（不含任何爱与恨）向您诚挚的

道歉。

 

Kularuvajadibuddhisu, tavasudasilesu garvam kimci.

Jo navi kuvvadi samano, maddavadhammam have tassa. (88)

A monk who does not boast even slightly of his family, handsomeness, caste, learning, penance, scriptural knowledge and character observes the religion of humility. (88)

僧侣应当谦虚，不应当夸耀其家庭，容貌，出身，知识，修行，对佛学典籍的认识以及性格。

 

Jo avamanakaranam, dosam pariharai niccamautto.

So nama hodi nami, na du gunacattena manena. (89)

He alone is really worthy of proud who is careful not to insult other people. A person who merely boasts, has no virtues, cannot command respect. (89)

尊重他人的人应当为自己感到骄傲。而只会夸耀自己的人没有任何美德，不应当受到尊重。

 

Se asaim uccagoe asaim niagoe, no hine no airitte.

No pihae iti samkhae, ke goyavai ke manvai? (90)

Every one has born several times in high families as well as in low families;l hence none is either high or low. After knowing this, who will feel proud of taking birth in respectable or high family? (90)

每个人都多次出生在高等种姓的家庭同样也多次出生在低等种姓的家庭，因此并没有高低贵贱之分。知道了这一点之后，那些出生在高等种姓家庭的人就不会有骄傲的感觉了。

 

Jo cintei na vamkam, na kunadi vamkam na jampade vamkam.

Na ya govadi niyadosam, ajjava-dhammo have tasst. (91)

He who does not think crookedly, does not act crookedly, does not speak crookedly and does not hide his own weaknesses, observes the virtue of straightforwardness. (91)

如果一个人思考问题坦诚，那么他的行为和言语也就坦诚，也就不会隐藏自己的缺点，拥有坦诚的美德。

 

parasamtavayakarana-vayanam, mottuna saparahidavayanam.

Jo vadadi Bhikkhu turiyo tasst du dhammo have saccam. (92)

A monk who avoids all speech that is likely to hurt others and speaks only what is good to himself and to others observes the fourth virtue of truthfulness. (92)

如果一个僧侣能够避免说伤害别人的话，而只说对自己和其他人友善的话，那么他就拥有善言的美德。

 

Mosassa paccha ya puratthao yha, paogakale ya duhi durante.

Evam adattani samayayanto, ruve atitto duhio anisso. (93)

A person suffers misery after telling a lie, before telling a lie and while telling a lie; thus suffers endless misery, similarly a person who steels or a person who is lustful also suffers misery and finds himself without support. (93)

人在撒谎前，撒谎时，撒谎后都要承受痛苦，因此撒谎使人承受无尽的痛苦，同样，偷窃之人和好色之人都要承受痛苦，并且发现自己极端无助。

 

Pattham hidayanittham pi, bhannamanassa saganavasissa.

kadugam va osaham tam, mahuravivayam havai tassa. (94)

Every beneficial advice given by a group-fellow though unpalatable to the mind at first, proves wholesome in the end, like a medicine which is better in taste becomes agreeable in effect. (94)

一起修行的人给出的有益的建议尽管开始时让人在思想上难以接受，但是最终将被证明为是有帮助的，就像"良药苦口利于病"这个道理一样。

 

Vissasanijjo maya va, hoi pujjo guru vva loass.

Sayanu vva saccavai, puriso savvassa hoi pio. (95)

A person who speaks the truth becomes trustworthy like a mother, venerable like a preceptor to his people and dear to all others as their relatives. (95)

能够直言事情真相的人就像母亲一样让人值得信赖，就像导师一样应当受到尊重，就像亲属一样应当受到敬爱。

 

Saccammi vasadi tavo, saccammi samjamo taha vase sesa vi guna.

Saccam nibandhanam hi ya, gunanamudadhiva macchanam. (96)

Truthfulness is the abode of penance, of self-control and of all other virtues; indeed truthfulness is the place of origination of all other noble qualities as the ocean is that of fishes. (96)

善言是修行、自律以及所有美德之源；事实上，所有优良品德的产生都源于善言，就像大海是鱼类产生之源一样。

 

Jaha laho taha loho, laha loho pavaddhai.

Domasakayam kajjam, kodie vi na nitthiyam. (97)

Greed grows with every gain, every gain increases greed. A work which could be done by two grams of gold, could not be done even by crores of grams. (97)

贪婪伴随着利益产生，利益又进一步诱发贪婪。一项工作可以由两克黄金来完成的话，如果使用千万克黄金却不一定能完成。

 

Suvannaruppassa u pavvaya bhave, siya hu kelasasama asamkhaya.

Narassa liddhassa na tehi kimci, iccha hu agasasama anantiya. (98)

Even if a greedy person comes to accumulate a numberless Kailasa-like mountains of gold and silver they mean nothing to him, for this desire is as endless as is the sky. (98)

即使一个贪婪的人能够积攒如山峰一般的数不清的黄金和白银，这对于他来说也是毫无意义的，因为这种欲望如同天空一样没有尽头。

 

Jha ya andappabhava balaga, andam balagappabhavam jaha ya.

Emeva mohayayanam khu tanha, moham ca tanhayayanam vayanti. (99)

Just as a she-crane is born of an egg and an egg is born of a she-crane, soalso delusion is born of craving and craving is born of dulusion. (99)

就像鸡生蛋，蛋生鸡这种无限循环一样，幻觉来自于欲望，欲望又导致幻觉。

 

Samasamtosajalenam, jo dhovadi tivva-lohamala-punjam.

Bhoyana-giddhi-vihino, tassa sauccam have vimalam. (100)

One who washes away the dirty heap of greed with the water of equannimity and contentment and is free from lust for food, will attain perfect purity. (100)

如果一个人能够以镇定与满足之水洗刷贪婪的灰尘，并且能够戒除对食物的贪恋，就能够获得至上的纯洁。

 

Vaya-samidi-kasayanam, dandanam taha imdiyana pancanham.

Dharana-palana-niggaha-caya-jao samjamo bhanio. (101)

Self-restraint consists of the keeping of five vows, observance of five of carefulness (samiti) subjugation of (four) passions, controlling all activities of mind, s rules peech and body, and victory over the senses. (101)

自我约束包括恪守五大誓言，遵守五条慎重的规则，压抑（四种）强烈的感情，控制一切思想活动，约束语言与行为，征服自己的感观。

 

Visayakasaya-viniggahabhavam, kauna jhanasajjhae, Jo bhavai appanam, tassa tavam hodi niyamena. (102)

Penance consists in concentration on the self by meditation, study of the scripture and restraining the senses and passions. (102)

修行包括通过冥思对自我进行思考，对佛学典籍进行研修，抑制自己的感观与强烈的感情。

 

Nivvedatiyam bhavai, moham caiuna savvadavvesu.

Jo tassa have cago, idi bhanidam jinavrindehim. (103)

Supreme Jina has said that true renunciation consists in developing indifference towards the three, namely the world, the body and the enjoyment, through detachment for material objects. (103)

至上的Jina曾经说过，真正的放弃包括对世界、身体以及享乐的漠视，同物质世界相脱离。

 

Jeya kante pie bhoe, laddhe vipitthikuvvai.

Sahine cayai bhoe, se hu cai tti vuccai. (104)

He alone can be said to have truly renounced everything who has turened his back on all availble, beloved and dear objects of enjoyment possessed by him. (104)

如果一个人能够脱离所有他所拥有的对他有用的，喜爱的、敬爱的食物，那么他就真正的同一切事物断绝了关系。

 

Houna ya nissamgo, niyabhavan niggahittu suhaduhadam.

Niddamdena du vattadi, anayaro tassa kicannam. (105)

That monk alone acquires the virtue of nonpossessiveness, who renouncing the sense of ownership and attachment and controlling his own thoughts, remains unperturbed by the pair of oppiness and misery. (105)

如果僧侣独自一人获得了布施的美德，他就同对事物的占有欲相脱离并能够控制自己的思想，而且能够坦然面对欢乐与痛苦。

 

Ahamikko khalu suddho, damsanananamaio sada ruvi.

Na vi atthi majjha kimci vi, annam paramanumittam pi. (106)

Verily I am alone, pure, eternal and formless and possessing the qualities of apprehension and comprehension except these is nothing, not even an atom, that is my own. (106)

事实上，我独自一人，永恒的，无形的，并且拥有理解与宽容的美德

 

Suham vasamo jivamo, jesim no natthi kimcana.

Mihilae dajjhamanie, na me dajjhai kimcana.

Cattaputtakalattassa, nivvavarassa bhikkhuno.

Piyam na vijjai kimci appiyam pi na vijjae. (107 & 108)

We, who have nothing of our own, reside happily and live happily. As Nami who had renounced his kingdom and become a saint, said when Mithila was in flames nothing of mine is being burnt there. I have abandoned my children and my wife, I have no occupation; I am a mendicant; there is nothing dear or disareeable to me. (107 & 108)

我们虽然身无一物，但是欢乐的居住和生活着。就像Nami一样，他脱离了他的王国直至成为一个圣人。他说，当Mithila在火焰中时，我已经放弃了我的子女和妻子，已经身无长物，我是一个乞丐，没有任何眷恋与渴望的东西。

 

Jaha pommam jale jayam, novalippai varina.

Evam alittam kamehim, tam vayam buma mahanam. (109)

We call him a Brahmin who remains unaffected by objects of sensual pleasures like a lotus which remains untouched by water though born in it. (109)

我们称不受外界情色事物诱惑的人为婆罗门，他们就像莲花一样出淤泥而不染。

 

Dukkham hayam jassa na hoi moho, moho hao jass ana hoi tanha.

Tanha haya jassa na hoi loho, loho hao jass ana kimcanaim. (110)

He who has got rid of delusion has his misery destroyed, he who has got rid of craving has his delusion destroyed. He who has got rid of greed has his craving destroyed, he who owns nothing has his greed destroyed. (110)

一个摆脱了错觉的人就已经摧毁了痛苦，一个摆脱了占有欲的人就摧毁了错觉，一个摆脱了贪婪的人就摧毁了占有欲，一个身无一物的人就摧毁了贪婪。

 

Jivo bambha jivammi, ceva cariya havijja ja jadino.

Tam jana bambhaceram, vimukkaparadehatittisa. (111)

The soul verily is Brahman, so the activity regarding the self of a monk-who refrains himself from seeking enjoyment through other‘s body (i. e. sexual enjoyment), is called Brahmacarya (celibacy).(111)

如果一个僧侣戒除了色欲，那么我们就称呼他为Brahmacarya（独身）。

 

Savvamagam pecchanto, itthinam tasu muyadi dubbhavam.

So bamhacerabhavam, sukkadi khalu duddharam dharadi. (112)

He observes the most difficult but pious virtue of celibacy, who does not entertain evil thoughts even after looking at all the organs of woman. (112)

一个人应当虔诚的坚守独身的美德，他即使在看到了女人的酮体后也不应当有邪恶的想法。

 

Jaukumbhe joiuvagudhe, asubhitatte nasamuvayai.

Evitthiyahi anagara, samvasena nasamuvayanti. (113)

Just as a jar made of lac (sealing wax) when placed near fire soon gets melted and perished. Similarly a monk who moves in the company of women looses his character. (113)

就像由紫胶制成的坛子在靠近火焰时，会迅速熔化并坏掉。同样，当一个僧侣为同美色相伴时就会失掉他的本性。

 

Ee ya samge samikkamitta, suduttara ceva bhavanti sesa.

Jaha mahasagaramuttaritta, nai bhave avi gamgasamana. (114)

One, who overcomes desires for association with women, can overcome other temptations of his life as easily as a person, who has crossed an ocean, can easily cross the river Ganges. (114)

如果一个人能够战胜女色的诱惑，那么他就能够轻松战胜生活中其他的诱惑，就像如果一个人能够越过大海，那么他就能够轻松的越过恒河。

 

Jaha silarakkhayanam, purisanam nindidao mahilao.

Taha silarakkhayanam, mahilanam nindida purisa. (115)

Just as women become censurable by men observing celibacy, similarly men become censurable by women observing celibacy. (115)

就像女人是独身男人责难的对象一样，男人也是独身女人责难的对象。

 

Kim puna gunsahidao, ithio atthi vitthadajasao.

Naralogadevadao, devehim vi vandanijjao. (116)

But there are women endowed with stern character, renowned far and wide, who are goddesses on this earth and are even adorned by gods. (116)

但是有些女人天生具有坚强的性格，广播的声誉，她们是世界上的女神，甚至为神灵所敬重。

 

Tellokkadavidahano, kamaggi visayarukkhapajjalio.

Jovvanatanillacari, jam na dahai so havai dhanno. (117)

The sexual fire fed by the trees of desires can burn the forest of the three world, one is blessed whose grass of youthful life remains unburnt by this fire. (117)

色欲之火来源于人的情欲，它能够毁灭这三重世界。那些仍未受到色欲之火影响的人们将会得到祝福。

 

Ja ja vajjai rayani, na sa padiniyattai.

Ahammam kunamanssa, aphala janti raio. (118)

The nights that pass away cannot return back. The night of a person engaged in sinful activities, go waste. (118)

逝去的黑夜不会再回来，一个人将时间用于实施罪恶行为是一种浪费。

 

Jaha ya tinni vaniya, mulam ghettauna niggaya.

Egottha lahai laham, ego mulena agao.

 Ego mulam pi haritta, agao tatha vanio.

Vavahare uvama esa, evam dhamme viyanaha. (119 &120)

Three Merchants started (on business) with their capital; one of them made profit in his business; the other returned back with his capital only; the third one returned after losing all the capital that he had taken with him. Know that in practice, this simile is also applicable in religious matter. (119 & 120)

三类商人利用他们的资金开始经商；第一类通过经商盈利；一类只是带回了他的本金；第三

类则把他所有的资金都损失了。了解到现实中的这种情况，这种情况同样也会在佛教中出现。

 

Appa janai appa, jahatthio appasakkhio dhammo.

appa kareim tam taha appasuhavao hoi. (121)

The soul verily knows himself. Really one‘s soul itself is the witness of religiousity, hence he performs religious activity in such a manner as brings satisfaction to himself. (121)

灵魂对其自身十分了解。实际上，一个人的灵魂完全见证了他修行的过程，因此他修行的过程就是使其自己满足的过程。