Anekantasutra

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 (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。

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。

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。

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。

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。

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。

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。

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。

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)

所有食物存在的状态都具有普遍性。

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。

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）。

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。

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。

Samkejja ya‘samkitabhava 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。