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SamanSuttam

33. Samlekhanasutra

Precepts On Passionless Deaths 关于平静个死亡

Sariramahu nava tti, jivo vuccai navio.

Samsaro annavo vutto, jam taramti mahesino. (567)


The body is called a boat, the soul is a boatman, the worldly existence is an ocean which the great sages cross over. (567)

如果将身体比做小船,咁灵魂就係船夫,世间个万物就係圣人要穿过个海洋。

Bahiya uddhamadaya, navakamkhe kayai vi.

Puvvakammakkhayatthae, imam deham samuddhare. (568)


He who has an eye on his upward journey (liberation) should not think of the external objects (i. e., worldly pleasures): he should protect his body for annihilating the past Karmas. (568)

如果一个人关注着解脱之路,个佢就唔应当关心外界个事物。佢应当保护佢个身体
来破除过去个因果报应。

Dhirena vi mariyavvam, kaurisena vi avassamariyavvam.

Tamha avassamarane, varam khu dhirattane marium. (569)


The man possessed of a calm disposition must die, the man possessed of a cowardly disposition too must die; so when death is inevitable in any case, it is better to die possessed of a calm disposition. (569)

心怀镇静个人会死去,心怀胆怯个人亦都会死去,既然死亡係无法避免嘅,因此最
好仲係心怀镇静咁死去。

Ikkam pamdiyamaranam, chimadai jaisayani bahuyani.

Tam maranam mariyavvam, jena mao summao hoi. (570)


One death-of-the-wise-man puts an end to hundreds of births; hence one ought to die such a death as earns one the title well-died. (570)

一个智慧个人个死亡结束着上百人个生,因此人们应当以咁样个方式死去以赢得善
终个美名。

Ikkam pamdiyamaranam, padivajjai supuriso asambhamto.

Khippam so marananam, kahie amtam anamtanam. (571)


A wise person who is free from anxiety dies a peaceful death once; by such death, he immediately puts an end to an infinite number of deaths. (571)

一个脱离着焦虑嘅智慧个人如果安详咁死去,能够终止无数人个死亡。

Care payaim parisamkamano, jam kimci pasam iha mannamano.

Labhamtare jiviya vuhaitta, pacca parinnaya malavadhamsi. (572)


One ought to undertake every activity with the fear of bondage (i.e., possibilities of bondage) one ought to prolonge one's life in the hope of acquiring ever new gains in the future and at the end, one ought to destroy one's defilements with prudence. (572)

人们係做任何事情时应当怀住对束缚个恐惧;人们应当延长佢个生命以期係将来获
得更新个收获,人们应当审慎咁去除自己个污点。

Tassa na kappadi bhatta-painnam anuvatthide bhaye purado.

So maranam patthito, hodi hu samannanivvinno. (573)


He who has no fear of any kind before him, should not take the vow of desisting from food and water; if he seeks death, he should be treated as disgusted taken even from his monkhood, i.e., fast-unto-death. (573)

如果一个人对任何事物都冇恐惧,佢就唔应当起誓禁用食物同水;如果佢寻求死亡,
人们亦都唔应当厌恶佢。

Samlehana ya duviha, abbhimtariya ya bahira ceva.

Abbhimtariya kasae, bahiriya hoi ya sarire. (574)


A Sallekhana-i. e., fast-unto-death is of two kinds; interanl and external, internal sallekhana consists in emaciating the passions while the external one consists in emaciating the body. (574)

迅速个死亡分为两类:内心嘅同外在嘅;内心嘅就係抑制自己个感情,外在嘅就係
控制自己个身体。

Kasae payanuem kicca, appahare titikkhae.

Aha bhikkhu gilaejja, aharasseva amtiyam. (575)


A monk (adopting the vow of sallekhana) should first subdue his passions and (then) reduce the intake of his food gradually; but when the body becomes extremely weak, he should stop taking any food. (575)

僧侣应当首先自己个感情并逐渐减少进食;但係当佢个身体变得极端虚弱个时候,
佢就应当开始进食。

Na vi karanam tanamao samtharo, na vi ya phasuya bhumi.

Appa khalu samtharo, hoi visuddho mano jassa. (576)


A person whose mind is pure, needs neither a bed of straw nor a faultless ground; his soul itself becomes his bed. (576)

如果一个人个灵魂係纯洁嘅,咁佢既唔需要稻草床亦都唔需要一块平地;佢个灵魂
本身就可以作为佢个床。

Na vi tam sattham ca visam ca duppautu vva kunai veyalo.

Jamtam va duppauttam, sappu vva pamaino kuddho.

Jam kunai bhavasallam anuddhiyam uttamtthakalammi.

Dullahabohiyattam, anamtasamsariyattam ca. (577 & 578)


Mental thorns (salya) like deceit, perverted attitude and a desire for worldly enjoyments in next life in a person observing the vow of Sallekhana cause him greater pain than a tainted weapon, poison, devil, an evil-motivated amulet or an angry serpent, for in the presence of these salyas right understanding becomes impossible and involvement in an infinite transmigratory cycle becomes inevitable. (577 & 578)

一个修行个人个思想上个荆棘,比如谎言、错误个态度以及对来世欢娱个渴望能够
比佢带来更大个痛苦,咧甚至超过着武器、毒药、魔鬼、恶咒或者一只愤怒个毒蛇
所带比人们个痛苦;咧地思想上个荆棘将会阻碍人们对灵魂正确个认识,并使得人
们唔可避免个陷入无尽个轮回。

To uddharamti garavarahiya, mulam punabbhavalayanam.

Micchadamsanasallam, mayasallam niyanam ca. (579)


A monk who is free from pride cuts down the three roots of rebirth, i.e., the thorns of wrong faith, deceit and desire for worldly enjoyment in next life. (579)

一个脱离个傲慢个僧侣阻隔着佢三条重生个道路,比如,错误个信仰,谎言以及对
来生欢愉个渴望。

Micchaddamsanaratta, saniyana kanhalesamogadha.

Iya je maramti jiva, tesim dulaha bhave bohi. (580)

Hence those persons who die as attached to wrong faith, as full of desire for sensuous enjoyment in return for the good acrts performed, as subject ton krsna lesya (black- colouring) do not find it easy to attain right understanding. (580)

个地有错误个信仰、渴望自己个善行能够比自己带来感官上个欢愉个人们係死后将
唔会得到对灵魂正确个理解。

Sammaddamsanaratta, aniyana sukkalesamogadha.

Iya je maramti jiva, tesim sulaha bhave bohi. (581)


(On the other hand) those persons who die as attached to right faith, as devoid of desire for sensuous enjoyment in return for the good acts performed, as subject to sukla lesya (white-colouring) find it easy to attain right understanding. (581)

个地有正确个信仰、唔去渴望自己个善行能够比自己带来感官上个欢愉个人们死去
将能够得到对灵魂正确个理解。

Arahanae kajje, pariyammam savvada vi kayavvam.

Pariyambhabhavidassa hu, suhasajjha rahana hoi. (582)


One who is desirous of performing aradhana (the set of auspicious acts to be performed at the time of death) ought to always perform parikarman (practice of the set of auspicious acts): for one whose mind is permeated with prikarman, finds it easy to perform aradhana. (582)

一个渴望係死后做法事个人应当经常做法事,如果一个人心中经常想着法事,咁佢
就很容易做法事。

Jaha rayakulapasuo, joggam niccamavi kunai parikammam.

To jidakarano juddhe, kammasamattho bhavissadi hi.

Iya samannam sadhuvi, kunadi niccamavi jogapariyammam.

To jidakarano marane, jjhanasamattho bhavissati. (583 & 584)


One who is born in a royal family and performs his (military) exercises regularly will become completent to win all wars: similarly a monk who regularly engages himself in meditation and practise of the vows of monastic life, conquers his mind, and will become competent to practice meditation at his death. (583 & 584)

一个係贵族家庭中出生个人,如果经常锻炼佢个身体就能够係所有个战争中取胜;
同样如果一个僧侣经常进行冥思、遵守誓言、征服着自己个思想,咁係佢死个时候
亦都能够进行冥思。

Mokkhapahe appanam, thavevi tam ceva jhahi tam ceva.

Tattheve vihara niccam, ma viharasu annadavvesu. (585)


Fix (your) soul on the path of liberation and meditate on the soul only; always be engrossed in it and not in any other substance. (585)

将灵魂牢牢咁固定係解脱之路上并只对灵魂进行冥思,全神贯注,心无旁骛。

Ihaparalogasamsa-ppaoga, taha jiyamaranabhogesu.

Vajjijja bhavijja ya, asuham samsaraparinamam. (586)


One should give up desire for pleasures in this world as also in thenext; should give up liking either for life or for death or for enjoyments, should engage thought in the evil consequences available in the world of transmigration. (586)

人们应当放弃今生同来生对欢愉个渴望,放弃对生活、死亡以及享乐个喜爱,集中
精力思考由于轮回所造成个邪恶个后果。

Paradavvado duggai, saddavvado hu suggai hoi.

Iya nau sadavve, kunaha rai virai iyarammi. (587)


One gets birth in a miserable state by being devoted to other substances, i.e., worldly things and birth in a good state by being devoted to contemplation of one's own soul; knowing this one should be absorbed in meditation of one's soul and desist from thinking of other substances. (587)

如果一个人关注外物个话,咁佢就会生于一种痛苦个状态;如果一个人关注于对自
己个灵魂进行沉思个话,咁佢就会生于一种良好个状态;因此人们应当全神贯注于
对自己灵魂个沉思并摒弃对其他事物个思考。