Syadvada Va Saptabhangisutra
SamanSuttam
40. Syadvada Va Saptabhangisutra
SYADVADA & SPTABHANGI SUTRA
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的对象，如果它是有条件的，那么它就是相对的；如果不是，那么它就是绝对的。不论是naya 或者 pramana的对象，如果它是有条件的，那么它就是相对的；如果不是，那么它就是绝对的。
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 unconditionality, one that is of the
grammatical form called nipata (an underived particle) and one that demonstrates all things as conditional. (715)
单词”Syat‘能够消除所有的无条件，表示所有事情都是有条件的，它的语法形式称为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—不论他们是什么形式或者是什么含义。具有同样关系的陈述属于Evambhutanaya，并不取消其他可能性的是彻底的naya，能够完全消除其他可能性的是不彻底的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)
是，不是，是和不是，是难以形容的，是和是难以形容的，不是和难以形容的，是、不是和难以形容的—这七种判断，都包含了”syat‘，就构成了判断的形式。
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 nonexistent. (718)
在”this substance‘中每个物质的本质就是存在性；同样，在短语‘ a substance other than this one‘中的本质就是不存在性。
Uhayam uhayanaena, avvattavvam ca tena samudae.
Te tiya avvattavva, niyaniyanayaatthasamjoe. (719)
When grasped in both the above forms it is of the nature of samething 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 nonexistent, or something both existent and not-existent. (719)
当理解上面的两条短语时，它的本质就是存在与不存在。但是上面的情况再使用一条短语就难以形容，但是他可以用来形容既存在、又不存在、既存在又不存在的状态。
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)
是，不是，是和不是，是难以形容的，是和是难以形容的，不是和难以形容的，是、不是和难以形容的—这七种判断，当包含了”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 afforesaid predications are to be made. (721)
当掌握了事物的一个特性，这个特性的反面也就被掌握了，因为这两个方面共同组成了事物的本质。因此根据所有事物的本质就制订了上述的论断。