Jainworld
Jain World
Sub-Categories of Samansuttam
Mangalasutra
  Jinasasanasutra
  Sanghasutra
 

Nirupanasutra

  Samsaracakrasutra 
  Karmasutra
  Mithyatvasutra
 

Raga-pariharasutra

  Dharmasutra
  Samyamasutra
  Aparigrahasutra
  Ahimsasutra
 

Apramadasutra

  Siksasutra
  Atmasutra
  Moksamargasutra
  Ratnatrayasutra
  Samyag-Darsana-Sutra
  Samyagjnanasutra
  Samyakcaritrasutra
  Sadhanasutra
  Dvividha Dharmasutra
  Sravakadharmasutra
  Sramanadharmasutra
  Vratasutra
  Samiti-Guptisutra
  Avasyakasutra
  Tapasutra
  Dhyanasutra
  Anupreksasutra
  Lesyasutra
  Atmavikasasutra (Gunasthana)
  Samlekhanasutra
  Tattvasutra
  Dravysutra
  Srstisutra
  Anekantasutra
  Pramanasutra
  Nayasutra
  Syadvada Va Saptabhangisutra
  Samanvayasutra
  Niksepasutra
  Samapana
  Virastavana
 

SamanSuttam

37. Anekantasutra

The Precepts On Non-Absolutism 关于非绝对论

Jena vina logassa vi, vavaharo savvaha na nivvahai.

Tassa bhuvanekkaguruno, namo anegamtavayassa. (660)

Without whom, even the worldly affairs can not be carried out, I bow to that Anekantavada
(non-absolutism), the only preceptor of the world. (660)

我向Anekantavad(非绝对论)致敬,冇佢就冇世间个一砌,佢係咧个世界唯一个导
师。

Gunanamasao davvam, egadavvassiya guna.

Lakkhanam pajjavanam tu, ubhao assiya bhave. (661)


The substance is the abode of attributes and the same are inhered by the substance. The
distinctive characteristic of mode is that it depends on both. (661)

品质存在于具体个物质,但係物质天生就有品质,两者相互依存。

Davvam pajjavaviuyam, davvaiutta ya pajjava natthi.

Uppaya-thii-bhamga, hamdi daviyalakkhanam eyam. (662)


There is no substance without the modes, nor are the modes without substance. The characteristics of substance are origination, permanence and destruction. (662)

状态同物质两者相互依存。物质个特点就係起源、发展、灭亡。

Na bhavo bhamgavihino, bhamgo va natthi sambhavavihino.

Uppado vi ya bhamgo, na vina dhovvena atthena. (663)

There is no origination without destruction, no destruction without origination, while neither
origination nor destruction is possible without a permanent substance. (663)

有起源必有灭亡,有灭亡必有起源,起源同灭亡两者之间必有发展。

Uppadatthidibhamga, vijjamte pajjaesu pajjaya.

Davvam hi samti niyadam, tamha davvam havadi savvam. (664)


The origination, permanence and destruction belong to the modes (and not to the substance, but
since modes are definitely of the form of a substance, everything whatsoever is the form of a
substance. (664)

起源、发展、灭亡属于物质唔同个状态,状态係物质个存在形式,世间万物亦都係
物质个形式。

Samavedam khalu davvam, sambhavathidinasasannidatthehim.

Ekkammi ceva samaye, tamha davvam khu tattidayam. (665)


Since at one and the same moment the substance is subject to three states, viz. origination,
permanence and destruction-these three states verily constitute a substance. (665)

无论任何时候,物质都有三种状态起源、发展、灭亡,因此咧三种状态亦就构成
着物质。

Padubbhavadi ya anno, pajjao pajjao vayadi anno.

Davvassa tam pi davvam, neva panattham neva uppannam. (666)


The mode of a substance which emerges is one and that which vanishes is other than it, while the substance neither emerges, not vanishes. (666)

物质状态个开始以及物质状态个结束并唔相同,但係物质却唔会开始或者消亡。

Purisammi purisasaddo, jammai-maranakalapajjanto.

Tassa u balaiya, appajjavajoya bahuviyappa. (667)


The individual remains the same person from his birth till the time of death, though he assumes
the various states of childhood etc. (667)

一个人跟出生到死亡始终係同一人,但係佢会有唔同个生活阶段。

Tamha vatthunam ciya, jo sariso pajjavo sa samannam.

Jo visariso viseso, ya mao'natthamtaram tatto. (668)


All the modes of the things which are common to all of them are universal, while those which are
not, are particular but both belong to the same. (668)

所有食物存在个状态都有普遍性。

Samanna aha visese, davve nanam havei aviroho.

Sahai tam sammattam, nahu puna tam tassa vivariyam. (669)


The cognitions of a substance are universal and particular and are uncontradicted. This is the
right cognition whereas the contrary to it is not. (669)

如果对于物质个认识係统一而且唔相抵触嘅,咁咧就係正确个认识,反之就係错误
个认识。

Piu-putta-nattu-bhavvaya-bhaunam egapurisasambandho.

Na ya so egassa piya, tti sesayanam piya hoi. (670)


One and the same person assumes the relationship of father, son, grandson, nephew and brother, but he is the father of one whose he is and not of the rest (so is the case with all the things). (670)

一个人可能会担任唔同个角色:父亲、儿子、孙子、侄子以及兄弟,但係佢只係佢
儿子个父亲,唔会係其他人个父亲(其他事情亦都係咧个道理)。

Saviyappa-niviyappam iya, purisam jo bhanejja aviyappam.

Saviyappameva vi nicchaena, na sa nicchao samae. (671)


A person is certainly possessed of alternative relationships and also assumes single
relationship. But one exclusively ascribes to this person either the former or the latter
relationship, is certainly not well versed in the scriptures. (671)

一个人既有多重个身份,亦都有单一个身份。但係如果一个人身份唔确定个话,就
肯定唔会熟练咁掌握典籍。

Annonnanugayanam, `imam va tam va' tti vibhyanamajuttam.

Jaha duddha-paniyanam, javamta visesapajjaya. (672)


The particular qualities (of a substance) are mixed together just like milk and water, so it is
not justifiable "to exclusively distinguish them as `this' or `that' quality. (672)

一个事物个特性就似水同牛奶一样相互交融,因此唔可能将佢个特性一一咁区分清
楚。

Samkejja ya'samkitabhava bhikkhu, vibhajjavayam ca viyagarejja.

Bhasadugam dhammasamutthitehim, viyagarejja samaya supanne. (673)


A monk, who ii doubtful about the meaning of a verse, should adopt without any pride the relative point of view in his interpretation. A wise monk, while dealing with other monks following the right path in their practice of religion, should preach with equanimity in a truthful and unequivocal language. (673)

一个僧侣,如果佢对诗文个含义怀疑,就应该对诗文进行客观个理解。一个聪明个
僧侣係同其他僧侣一同修行时,应当镇静地、口齿清晰地布道。