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

37. Anekantasutra

THE PRECEPTS ON NON-ABSOLUTISM 关于非绝对论  

非絶対主義に関する教訓

 

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 (nonabsolutism), the only

preceptor of the world. (660)  

我向Anekantavad(非绝对论)致敬,没有它就没有世间的一切,它是这个世界唯一的导师。  

非絶対主義にはお辞儀する。それがなければ、世間の一切がない。非絶対主義はその世界の唯一の導師だ。

 

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)  

品质存在于具体的物质,而物质天生就具有品质,两者相互依存。  

品質は具体な物質に存在するが、物質も生まれてそういう特質がある。両者はお互いに依存する。

 

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)  

状态与物质两者相互依存。物质的特点就是起源、发展、灭亡。  

状態と物質両者は相互依存する。物質の特徴とは起源、発展と滅亡だ。

 

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,起源与灭亡二者之间必有发展。  

起源があれば、必ず滅びがある。滅びがあれば、起源がある。起源と滅亡の間には、必ず発展がある。

 

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、灭亡属于物质不同的状态,状态是物质的存在形式,世间万物也是物质的形式。  

起源、発展、滅亡は物質の違う状態だ。状態とは物質の存在形式だ。世間の万物は物質の形式だ。

 

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,物质都具有三种状态�起源、发展、灭亡,因此这三种状态也就构成了物质。  

どんな時間でも、物質には三種の状態がある:起源、発展と滅亡。そのため、この三種の状態は物質になった。

 

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)  

物质状态的开始以及物质状态的结束并不相同,但是物质却不会开始或者消亡。  

物質状態のはじめはそのしまいと違う。しかし、物質自身ははじめがなくて、滅ばない。

 

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)  

一个人从出生到死亡始终是同一人,但是他会有不同的生活阶段。  

人は出生から死亡までの間、同じ一人だが、違う生活段階がある。

 

Tamha vatthunam ciya, jo sariso pajjavo sa samannam.

Jo visariso viseso, ya maonatthamtaram 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)  

所有食物存在的状态都具有普遍性。  

すべての食べ物の存在状態は独特で、同一に帰属する。

 

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)  

如果对于物质的认识是统一而且不相抵触的,那么这就是正确的认识,反之就是错误的认识。  

物質に対する認識は、普遍的で、特定であり、非矛盾すれば、正確だ。そうではなければ、間違った認識だ。

 

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)  

一个人可能会担任不同的角色:父亲、儿子、孙子、侄子以及兄弟,但是他只是他儿子的父

亲,不会是其他人的父亲(其他事情也是这个道理)。  

人は他人と複数の関係がある:父親、息子、孫、兄弟の息子及び兄弟など。しかし、その人は自分の息子の父親で、他人の父親ではなく。その他のこともそうだ。

 

Saviyappa-niviyappam iya, purisam jo bhanejja aviyappam.  

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

A person is certainly possessed of alternative relationships and aslo 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)  

一个人既具有多重的身份,也具有单一的身份。但是如果一个人身份不确定的话,就肯定不

会熟练的掌握典籍。  

人は多重の身分があるが、単一の身分がある。もし一人の身分が確定できなければ、よく典籍を身につけない。

 

Annonnanugayanam, imam va tam vatti 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)  

一个事物的特性就像水跟牛奶一样相互交融,因此不可能把它的特性一一的区分清楚。  

物事の特性は水と乳が一つに溶け合うのように、いちいちよく分離できない。

 

Samkejja yasamkitabhava bhikkhu, vibhajjavayam ca viyagarejja.

Bhasadugam dhammasamutthitehim, viyagarejja samaya supanne. (673)  

A monk, who is 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 eqanimity in a truthful and unequivocal langauage. (673)  

一个僧侣,如果他对诗文的含义怀疑,就应该对诗文进行客观的理解。一个聪明的僧侣在同

其他僧侣一同修行时,应当镇静地、口齿清晰地布道。  

僧侶が詩文の意味に疑惑を抱くなら、自分のプライドを捨てて、詩文に客観的に理解すべきだ。聡明な僧侶は他の僧侶一緒に修行するとき、冷静で、発音がはっきりして伝道すべきだ。