Dhyanasutra

SamanSuttam

29. Dhyanasutra

PRECEPTS ON MEDITATION 关于冥思

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。

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。

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，灵魂之火就会闪耀光芒，烧光吉祥的和不吉祥因果报应。

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，那么他的灵魂之火就会闪耀光芒，烧光吉祥的和不吉祥因果报应。

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。

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。

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。

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。

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。

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。

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。

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。

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。

 

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魂本质的知识，他得不到最宝贵的东西。

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魂，无所不知的灵魂以及解脱的灵魂。

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。

 

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。

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魂对他本身的思考。

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。

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。

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。