Jainworld
Jain World
Sub-Categories of Japanese
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

29. Dhyanasutra

PRECEPTS ON MEDITATION 关于冥思

瞑想に関する教訓

 

Sisam jaha sarirassa, jaha mulam dumassa ya.

Savvassa sadhudhammassa, taha jhanam vidhiyate. (484)  

Meditation is enjoined on a monk as the most vital part of his religion, just like the head to a body and the roots to

a tree. (484)  

冥思是僧侣最重要的任务,这就像人的头颅以及树的根一样。  

瞑想は僧侶にとって、最も重要な任務だ。それは人の頭脳と樹の根と同様だ。

 

Jam thiramajjhavasanam, tam jhanam jam calamtayam cittam.

Tam hojja bhavana va, anupeha va ahava cimta. (485)  

A steady state of mind constitutes meditation while an active mind might be engaged in

either contemplation or deep reflection or thinking. (485)  

入定的状态就是指一个活跃的思维进行沉思或者深入的思考。  

思想上の安定とは活躍する思惟が沈思或いは深く思考することだ。

 

Lavana vva salilajoe, jhane cittam viliyae jassa.

Tassa suhasuhadahano, appaanalo payasei. (486)  

Just as salt dissolves due to its contact with water, similarly if the mind becomes absorbed in medita-tion, the fire

of soul shines brightly, burning the auspicious and inauspicious karmas. (486)  

就像与水接触后,盐就会溶化一样。当人的思想专注于冥思的时候,灵霊魂之火就会闪耀光芒,烧光吉祥的和不吉祥因果报应。  

水に触ると塩が溶けることと同様に、思想が瞑想に専心する時、霊魂の火は光って燃えて、吉祥と不祥な因果応報を全て焼く。

 

Jassa na vijjadi rago, doso moho va jogaparikammo.

Tassa suhasuhadahano, jhanamao jayae aggi. (487)  

If a person is free from attachment, hatred, delusion and activities of the mind, speech and body, he becomes

filled with fire of meditation that burns the auspicious and inauspicious Karmas. (487)  

如果一个人没有了爱恋、憎恨、错觉以及思想、言语、身体的活动,那么他的灵霊魂之火就会

闪耀光芒,烧光吉祥的和不吉祥因果报应。  

恋愛、憎悪、錯覚、思想、言語、身体の活動がなければ、霊魂の火が光って燃えて、吉祥と不祥な因果応報を全て焼く。

 

Puvvabhimuho uttaramuho va, houna sui-samayaro.

Jhaya samahijutto, suhasanattho suisarito. (488)  

A person who being pure in thought and body, concentrates his mind sitting in a comfortable posture, facing the

East or the North, becomes absorbed in perfect meditation. (488)  

一个思想和身体纯洁的人,集中他的思想,坐着面向东方或者南方时,他就全神贯注于极度的冥思中。  

思想と身体が純潔な人が注意力を注意して、東或いは南に向く時、一心不乱になって、極度の瞑想に注意力を集中する。

 

Paliyamkam bamdheum, nisidhamana-vayanakayavavaro.

Nasagganimiyanayano, mamdikayasasanisaso. (489)  

A person (engaged) in meditation should sit in the palyanka posture, stop all activities of mind, speech and body,

fix the gaze of his eyes one the tip of his nose and slow down his expiration and inspiration. (489)  

一个冥思的人应当采用palyanka的姿势,停止他思想、言语以及身体上的一切活动,双目凝视鼻尖,放慢呼吸。  

瞑想する人はpalyankaという姿勢を取って、思想と言語及び身体上の一切活動をとめて、鼻の先をじっと見て、呼吸を遅くする。

 

Garahiyaniyaduccario, khamiyasatto niyattiyapamao.

Niccalacitto ta jhahi, java puraovva padihai. (490)  

Having condemned all one�s evil conduct having begged pardon of all the living beings, having re-nounced

negligence, having steadied one�s mink, one ought to undertake meditation until the thing meditated looks like

standing in front of oneself. (490)  

谴责一个人罪恶的行为能够得到所有生灵的宽恕;摆脱了疏忽,稳定了心神,人们就应当开

始冥思,直到冥思的事物就像站在了自己眼前一样。  

罪のある行為を責めることによって、すべて生物の許しを得られる。粗忽から抜け出して、気持ちが落ち着いてから、人は瞑想しはじめてるべきだ。瞑想する物事が目の前に立つようになるまで。

 

Thirakayajoganam puna, munina jhane suniccalamananam.

Gamammi janainne, sunne ranne va na viseso. (491)  

In the case of monks who have steadied all their mental, vocal and bodily activity and who have thoroughly

concentrated their mind on meditation, it does not matter at all whether they stay in a village full of people or in an

empty forest. (491)  

如果一个僧侣稳定了他的心神、言语、行为,并将他的思想专注于冥思,不论他是在到处都

是人的村庄里还是在一个空旷的森林里,都是没有区别的。  

僧侶が自分の気持ち、言語、行為を安定させて、瞑想に専心すれば、その人が人いっぱいな村にいるであろう広々とした森の中にいるであろう、区別がない。

 

Je imdiyanam visaya manunna, na tesu bhavam nisire kayai.

Na ya�manunnesu manam pi kujja, samahikame samane tavass. (492)  

A monk devoted to penance and desirous of practising meditation should neither entertain pleasant nor unpleasant

thoughts about the objects of senses. (492)  

一个致力于修行并且渴望冥思的僧侣不应当对外部的事物产生任何想法。  

修行に力を集中して、瞑想を渇望する僧侶は外部物事にいかなる思案をしないべきだ。

 

Suvidiyajagassabhavo, nissamgo nibbhao niraso ya.

veraggabhaviyamano, jhanammi suniccalo hoi. (493)  

A monk becomes quite steady in his meditation if he has understood thoroughly the nature of mundane existence,

is deviod of all attachment, is fearless, is desireless, and has developed an attitude of indifference to the world. (493)

 

如果一个僧侣能够完全了解世俗存在的本质,那么他在沉思时就会十分入定,他就脱离了所

有的爱恋,他就会无畏、无欲,对这个世界怀有一种泰然的态度。  

世俗存在の本質を完全に了解すれば、僧侶は瞑想にふけられて、すべての恋愛からぬけて、恐れなくて欲望のなくて、世界に無関心だ。

 

Purisayaro appa, joi varananadamsanasamaggo. Jo

jhayadi so joi, pavaharo havadi niddamdo. (494)  

A yogin (monk) who meditates upon the soul in human form equipped with supreme knowledge and faith, is a

(real) yogi; he puts an end to all his sins and becomes free from conflicting feelings of pain and pleasure. (494)  

一个具有无尽知识以及信仰的对人类灵霊魂进行思考的僧侣是一个真正的修行者;他能够终结

自己所有的罪恶并从痛苦与欢乐的矛盾中解脱出来。  

至上な知識と信仰をもって、人類霊魂に対して思考する僧侶は本当の修行者だ。自分のすべての罪を終えて、苦痛と歓楽の矛盾のから抜け出せる。

 

 

Dehavivittam pecchai, appanam taha ya savvasamjoge.

Dehovahivosaggam nissamgo savvaha kunai. (495)

A monk who sees that soul is distinct from body as well as from all other (external and internal) possessions;

becomes free from all attachments and undertakes an absolute renunciation of body as also of all external

implements. (495)  

如果一个僧侣能够看到灵霊魂与身体以及其他所有外物都是不同的,那么他就摆脱了所有的爱恋,并且同身体以及所有外在的事物都脱离了关系。   

僧侶は霊魂が身体及び他の物事と違うことが見られるなら、すべての恋愛から抜け出して、身体及びすべての外在物事と関係を離脱した。

 

Naham homi paresim, na me pare samti nanamahamekko.

Idi jo jhayadi jhane, so appanam havadi jhada. (496)  

That soul verily undertakes meditation which at the time of meditation knows as follows: I do not belong to the

others nor do the others belong to me while I am all alone and of the form of knowledge.� (496)  

一个进行冥思的灵霊魂在其冥思时能够了解到�我不属于任何人,任何人也不属于我,我是独 自一人,我是知识的化身。

 

私は誰にも属しない、誰も私に属しない、私は一人だ、私は知識の化身だ、と瞑想をする霊魂は覚悟られる。

 

Jhanatthio hu joi, jaino samveya niyayaappanam.

To na lahai tam suddham bhaggavihino jaha rayanam. (497)  

Verily, if a monk, while doing meditation does not attain the knowledge of his real nature of soul, he cannot secure

a precious stone. (497)  

事实上,当一个僧侣在冥思时,并不能够得到关于他灵霊魂本质的知识,他得不到最宝贵的东西。  

確かに、僧侶が瞑想の時、霊魂の本質に関する知識を得なければ、一番珍しいものを得られない。

 

Bhavejja avatthatiyam, pimdattha-payattha-ruvarahiyattam.

Chaumattha-kevalittam, siddhattam ceva tassattho. (498)

One must undertake meditation over the three states technically called pindastha, padastha and ruparahitatva

which respectively stand for an ordinary embodied soul, an embodied soul that has attained omniscience and an

emancipated soul. (498)  

一个人必须经历三种冥思的状态pindastha, padastha 以及 ruparahitatva,他们分别代表一

个存在于身体中的灵霊魂,无所不知的灵霊魂以及解脱的灵霊魂。  

人はpindastha, padastha 及び ruparahitatvaという三つの瞑想状態を経験しなければならない。それらはそれぞれ、体における霊魂、知らないものがない霊魂と解脱した霊魂を代表する。

 

 

Avi jhai se mahavire, asanatthe akukkue jhanam.

Uddhamahe tiriyam ca, pehamane samahimapadinne. (499)  

That Mahavira, having assumed a particular bodily posture and having freed himself from all unsteadiness,

undertook meditation. At that time he, free from all worldly desires, would meditatively inspect whatever exist in

the upper region, the lower region and the transverse region of the world. (499)  

Mahavira采用一种特殊的姿势并保持入定冥思时,他会从所有世俗的欲望中解脱,并会思考在三界中的存在。

 

Mahaviraが特殊な姿勢をとって、体の安定をたもって瞑想に入るとき、すべての世俗の欲望から解脱して、三つ域の世界に存在を考案する。

 

Natitamattham na ya agamissam, attham niyacchamti tahagaya.

Vidhutakappe eyanupassi, nijjhosaitta khavage mahesi. (500)  

The blessed personages give no consideration to what existed in the past nor to what will exist in the future.

Certainly, the great sage, free from all indulgence in imagination and concentrating his thought on what existed in

the present, first dries down and then annihilates (all his karmas). (500)  

受到祝福的人并不能考虑到过去以及将来的存在;当然,伟大的圣人能够进行思考并集中注

意力考虑当世的存在,找出并摧毁他所有的因果报应。  

祝福される人は過去と将来の存在を考慮しない。もちろん、偉大なJinaが思考できて注意力を集中して、現世の存在を考慮できて、すべての因果応報を見つけて、ぶち壊せる。

 

Ma citthaha ma jampaha, ma cintaha kim vi jena hoi thiro.

Appa appammi rao, inameva param have jhanam. (501)  

Undertake no bodily act, utter no word and think no thought; thus you will become steady.

Certainly, supreme meditation consists in a soul engaged in concentration on itself. (501)  

没有任何动作、言语以及思想,这样你就会入定。当然,至上的冥思存在于灵霊魂对他本身的思考。  

いかなる動作、言語及び思想がなければ、安定な状態に入る。もちろん、至上な瞑想は霊魂が彼自身の思考における。

 

Na kasayasamutthehi ya, vahijjai manasehim dukkhehim.

Isa-visaya-soga-iehim, jhanovagayacitto. (502)  

A mind engaged in meditation is not perturbed by miseries born of passions nor those

born of mental acts nor by jealousy, remorse, sorrow etc. (502)  

进行冥思的灵霊魂不会对由热情、思想、妒忌、懊悔、悲伤所产生的痛苦而感到不安。  

瞑想をする霊魂は熱情、思想、嫉妬、後悔、悲しみがもたらす苦痛のせいで不安を感じない。

 

Calijjai bibhei ya, dhiro na parisahovasaggehim. Suhumesu

na sammucchai, bhavesu na devamayasu. (503)  

A brave (monk) is neither moved nor frightened by afflictions and calamities; his mind does

not become infatuated in the slightest degree, not even by the celestial illusions. (503)  

勇者不会被痛苦与灾难感动或者吓倒;他的思想不会产生任何迷恋,即使是受到极大的错觉。  

勇者は苦痛と災難に感動られなくて、驚かされない。彼の思想には、きわめて大きな錯覚を受けても、惑われない。

 

Jaha cirasamciyamimdhanamanalo pavanasahio duyam dahai.

Taha kammemdhanamamiyam, khanena jhananalo dahai. (504)  

Just as fire favoured by wind speedily burns up the fuel accumulated since long, so also,

the fire of meditation destroys in a moment the unlimited fuel of karmas. (504)  

就像火借风势能够将长时间积攒的燃料烧光一样,冥思之火能够在一瞬间内将因果报应烧光。  

火が風の勢いを借りて、長く間累積した燃料をすべて焼けることと同様に、瞑想の火は一瞬間で因果応報をすべて焼く。