Syadvada Va Saptabhangisutra

Avaropparasavekkham, nayavisayam aha pamanavisayam va.

Tam savekkham bhaniyam, niravekkham tana vivariyam. (714)

The object of naya or pramana; if it is conditional, is called relative, and if not, absolute. The object whether of naya or pramana, is called relative, if it is conditional, and absolute, if it is unconditional. (714)

naya 或者pramana个对象，如果佢係有条件嘅，咁佢就係相对嘅；如果唔係，咁
佢就係绝对嘅。无论係naya 或者pramana个对象，如果佢係有条件嘅，咁佢就係
相对嘅；如果唔係，咁佢就係绝对嘅。

Niyamanisehanasilo, nipadanado ya jo hu khalu siddho.

So siyasaddo bhanio, jo savekkham pasahedi. (715)

The word `Syat’ is said to be one that negates all unconditionally, one that is of the grammatical form called nipata (an underived particle) and one that demonstrates all things as conditional. (715)

单词”Syat‘能够消除所有个无条件，表示所有事情都係有条件嘅，佢个语法形式称
为nipata。

Satteva humti bhamga, pamananayadunayabhedajutta vi.

Siya savekkham pamanam, naena naya dunaya niravekkha. (716)

The predications are seven – be they of the form of pramana or a naya proper or a naya improper. The statement characterized by syat (in same respect) is pramana, that which does not rule out the other probabilities is naya proper, and that which absolutely negates the other probabilities is naya proper, and that which absolutely negates the other probabilities is naya improper. (716)

判断分为七类—无论佢地係乜嘢形式或者係乜嘢含义。有同样关系个陈述属于
Evambhutanaya，并唔取消其他可能性个係彻底个naya，能够完全消除其他可能性
个係唔彻底个naya。

Atthi tti natthi do vi ya, Avvattavvam siena samjuttam.

Avvattavva te taha, pamanabhamgi sunayavva. (717)

`Is’, `is not’, `is and is not’, `is indescribable’, `is and is indescribable’, `is not and indescribable’, and `is, is not and is indescribable’ – these seven predications, each containing the word `syat’ constitute predications of the form of Pramana. (717)

係，唔係，係同唔係，係难以形容嘅，係同係难以形容嘅，唔係同难以形容嘅，係、
唔係同难以形容嘅—咧七种判断，都包含着”syat‘，就构成着判断个形式。

Atthisahavam davvam, saddavvadisu gahiyanaena.

Tam pi ya natthisahavam, paradavvadihi gahiena. (718)

Each substance grasped in the form of `this substance’ etc. is of the nature of something existent, the same grasped in the form of’ a substance other than this one’ etc. is of the nature of something non-existent. (718)

係”this substance‘中每个物质个本质就係存在性；同样，係短语‘ a substance other
than this one‘中个本质就係唔存在性。

Uhayam uhayanaena, avvattavvam ca tena samudae.

Te tiya avvattavva, niyaniyanayaatthasamjoe. (719)

When grasped in both the above forms it is of the nature of something existent as well as non-existent, when simultaneously grasped in both the above forms, it is something indescribable in three additional forms, in as much as, it is at the same time also treated as something existent, something non-existent, or something both existent and not-existent. (719)

係理解上面个两条短语时，佢个本质就係存在同唔存在。上面个情况再使用一条短
语就难以形容，但係佢可以用来形容既存在、又唔存在、既存在又唔存在个状态。

Atthi tti natthi uhayam, avvattavvam taheva puna tidayam.

Taha siya nayaniravekkham, janasu davve dunayabhamgi. (720)

`Is’, `Is not’, `is and is not’, `is indescribable’, `is and is indescribable’ `is not and is indescribable’, and `is, not and is indescribable’ – these very seven predications, pertaining to a substance, when characterized by `syat’ (in some respect are called improper nayas). (720)

係，唔係，係同唔係，係难以形容嘅，係同係难以形容嘅，唔係同难以形容嘅，係、
唔係同难以形容嘅—咧七种判断，当包含着”syat‘，就能够用来修饰物质。

Ekniruddhe iyaro, padivakkho avare ya sabbhavo.

Savvesim sa sahave, kayavva hoi8 taha bhamga. (721)

When one property of a thing is grasped, the property opposed to it is also grasped automatically because both these properties constitute the nature of this thing. Thus in respect of nature of all things, the aforesaid predications are to be made. (721)

当掌握着事物个一个特性，咧个特性个反面亦都比掌握着，因为咧两个方面共同组
成着事物个本质。因此根据所有事物个本质就制订着上述个论断。