Samlekhanasutra

SamanSuttam

33. Samlekhanasutra

PRECEPTS ON PASSIONLESS DEATHS 关于平静的死亡

Sariramahu nava tti, jivo vuccai navio.

Samsaro annavo vutto, jam taramti mahesino. (567)

The body is called a boat, the soul is a boatman, the worldly existence is an ocean which the great sages cross over. (567)

如果把身体比做小船，那么灵魂就是船夫，世间的万物就是圣人要穿过的海洋。

Bahiya uddhamadaya, navakamkhe kayai vi.

Puvvakammakkhayatthae, imam deham samuddhare. (568)

He who has an eye on his upward journey (liberation) shoul not think of the external objects (i. e., worldly pleasures): he should protect his body for annihilating the past Karmas. (568)

如果一个人关注着解脱之路，那他就不应当关心外界的事物。他应当保护他的身体来破除过去的因果报应。

Dhirena vi mariyavvam, kaurisena vi avassamariyavvam.

Tamha avassamarane, varam khu dhirattane marium. (569)

The man possessed of a calm disposition must die, the man possessed of a cowardly disposition too must die; so when death is inevitable in any case, it is better to die possessed of a calm disposition.

(569)

心怀镇静的人会死去，心怀胆怯的人也会死去，既然死亡是无法避免的，因此最好还是心怀镇静的死去。

Ikkam pamdiyamaranam, chimadai jaisayani bahuyani.

 Tam maranam mariyavvam, jena mao summao hoi. (570)

One death-of-the-wise-man puts an end to hundreds of births; hence one ought to die such a death as earns one the title well-died. (570)

一个智慧的人的死亡结束了上百人的生，因此人们应当以这样的方式死去以赢得善终的美名。

Ikkam pamdiyamaranam, padivajjai supuriso asambhamto.

Khippam so marananam, kahie amtam anamtanam. (571)

A wise person who is free from anxiety dies a peaceful death once; by such death, he immediately puts an end to an infinite number of deaths. (571)

一个脱离了焦虑的智慧的人如果安详的死去，能够终止无数人的死亡。

Care payaim parisamkamano, jam kimci pasam iha mannamano.

Labhamtare jiviya vuhaitta, pacca parinnaya malavadhamsi. (572)

One ought to undertake every activity with the fear of bondage (i.e., possibilities of bondage) one ought to prolonge one‘s life in the hope of acquiring ever new gains in the future and at the end, one ought to destroy one‘s defilements with prudence. (572)

人们在做任何事情时应当怀着对束缚的恐惧；人们应当延长他的生命以期在将来获得更新的收获，人们应当审慎地去除自己的污点。

Tassa na kappadi bhatta-painnam anuvatthide bhaye purado.

So maranam patthito, hodi hu samannanivvinno. (573)

He who has no fear of any kind before him, should not take the vow of desisting from food and water; if he seeks death, he should be treated as disgusted taken even from his monkhood, i.e., fast-unto-death. (573)

如果一个人对任何事物都没有恐惧，他就不应当起誓禁用食物和水；如果他寻求死亡，人们也不应当厌恶他。

Samlehana ya duviha, abbhimtariya ya bahira ceva.

 Abbhimtariya kasae, bahiriya hoi ya sarire. (574)

A Sallekhana-i. e., fast-unto-death is of two kinds; interanl and external, internal sallekhana consists in emaciating the passions while the external one consists in emaciating the body. (574)

迅速的死亡分为两类：内心的和外在的；内心的就是抑制自己的感情，外在的就是控制自己的身体。

Kasae payanuem kicca, appahare titikkhae.

Aha bhikkhu gilaejja, aharasseva amtiyam. (575)

A monk (adopting the vow of sallekhana) should first subdue his passions and (then) reduce the intake of his food gradually; but when the body becomes extremely weak, he should stop taking any food. (575)

僧侣应当首先自己的感情并逐渐减少进食；但是当他的身体变得极端虚弱的时候，他就应当开始进食了。

Na vi karanam tanamao samtharo, na vi ya phasuya bhumi.

Appa khalu samtharo, hoi visuddho mano jassa. (576)

A person whose mind is pure, needs neither a bed of straw nor a faultless ground; his soul itself becomes his bed. (576)

如果一个人的灵魂是纯洁的，那么他既不需要稻草床也不需要一块平地；他的灵魂本身就可以作为他的床。

Na vi tam sattham ca visam ca duppautu vva kunai veyalo.

Jamtam va duppauttam, sappu vva pamaino kuddho.

Jam kunai bhavasallam anuddhiyam uttamtthakalammi.

Dullahabohiyattam, anamtasamsariyattam ca. (577 & 578)

Mental thorns (salya) like deceit, perverted attitude and a desire for worldly enjoyments in next life in a person observing the vow of Sallekhana cause him greater pain than a tainted weapon, poison, devil, an evil-motivated amulet or an angry serpent, for in the presence of these salyas right under-standing becomes impossible and involvement in an infinite transmigratory cycle becomes inevitable. (577 & 578)

一个修行的人的思想上的荆棘，比如谎言、错误的态度以及对来世欢娱的渴望能够给他带来更大的痛苦，这甚至超过了武器、毒药、魔鬼、恶咒或者一只愤怒的毒蛇所给人们带来的痛苦；这些思想上的荆棘将会阻碍人们对灵魂正确的认识，并使得人们不可避免的陷入无尽的轮回。

To uddharamti garavarahiya, mulam punabbhavalayanam.

Micchadamsanasallam, mayasallam niyanam ca. (579)

A monk who is free from pride cuts down the three roots of rebirth, i.e., the thorns of wrong faith, deceit and desire for worldly enjoyment in next life. (579)

一个脱离的傲慢的僧侣阻隔了他三条重生的道路，例如，错误的信仰，谎言以及对来生欢愉的渴望。

Micchaddamsanaratta, saniyana kanhalesamogadha.

Iya je maramti jiva, tesim dulaha bhave bohi. (580)

Hence those persons who die as attached to wrong faith, as full of desire for sensuous enjoyment in return for the good acrts performed, as subject ton krsna lesya (black- colouring) do not find it easy to attain right understanding. (580)

那些具有错误的信仰、渴望自己的善行能够给自己带来感官上的欢愉的人们在死后将不会得到对灵魂正确的理解。

Sammaddamsanaratta, aniyana sukkalesamogadha.

Iya je maramti jiva, tesim sulaha bhave bohi. (581)

(On the other hand) those persons who die as attached to right faith, as devoid of desire for sensuous enjoyment in return for the good acts performed, as subject to sukla lesya (white-colouring) find it easy to attain right understanding. (581)

那些具有正确的信仰、不去渴望自己的善行能够给自己带来感官上的欢愉的人们死去将能够得到对灵魂正确的理解。

Arahanae kajje, pariyammam savvada vi kayavvam.

Pariyambhabhavidassa hu, suhasajjha rahana hoi. (582)

One who is desirous of performing aradhana (the set of auspicious acts to be performed at the time of death) ought to always perform parikarman (practice of the set of auspicious acts): for one whose mind is permeated with prikarman, finds it easy to perform aradhana. (582)

一个渴望在死后做法事的人应当经常做法事，如果一个人心中经常想着法事，那么他就很容易做法事。

Jaha rayakulapasuo, joggam niccamavi kunai parikammam.

To jidakarano juddhe,

kammasamattho bhavissadi hi.

Iya samannam sadhuvi, kunadi niccamavi jogapariyammam.

To jidakarano marane, jjhanasamattho bhavissati. (583 & 584)

One who is born in a royal family and performs his (military) exercises regularly will become completent to win all wars: similarly a monk who regularly engages himself in meditation and practise of the vows of monastic life, conquers his mind, and will become competent to practice meditation at his death. (583 & 584)

一个在贵族家庭中出生的人，如果经常锻炼他的身体就能够在所有的战争中取胜；同样如果一个僧侣经常进行冥思、遵守誓言、征服了自己的思想，那么在他死的时候也能够进行冥思。

Mokkhapahe appanam, thavevi tam ceva jhahi tam ceva.

Tattheve vihara niccam, ma viharasu annadavvesu. (585)

Fix (your) soul on the path of liberation and meditate on the soul only; always be engrossed in it and not in any other substance. (585)

将灵魂牢牢地固定在解脱之路上并只对灵魂进行冥思，全神贯注，心无旁骛。

Ihaparalogasamsa-ppaoga, taha jiyamaranabhogesu.

Vajjijja bhavijja ya, asuham samsaraparinamam. (586)

One should give up desire for pleasures in this world as also in the next; should give up liking either for life or for death or for enjoyments, should engage thought in the evil consequences available in the world of transmigration. (586)

人们应当放弃今生与来生对欢愉的渴望，放弃对生活、死亡以及享乐的喜爱，集中精力思考由于轮回所造成的邪恶的后果。

Paradavvado duggai, saddavvado hu suggai hoi.

Iya nau sadavve, kunaha rai virai iyarammi. (587)

One gets birth in a miserable state by being devoted to other substances, i.e., worldly things and birth in a good state by being devoted to contemplation of one‘s own soul; knowing this one should be absorbed in meditation of one‘s soul and desist from thinking of other substances. (587)

如果一个人关注外物的话，那么他就会生于一种痛苦的状态；如果一个人关注于对自己的灵魂进行沉思的话，那么他就会生于一种良好的状态；因此人们应当全神贯注于对自己灵魂的沉思并摒弃对其他事物的思考。