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SamanSuttam

28. Tapasutra

PRECEPTS ON PENANCE 关于修行 

修行に関する教訓 

(A) BAHYATAPA External Penance 外在的修行  

外在修行

 

Jattha kasayaniroho, bambham jinapuyanam anasanam ca.

So savvo ceva tavo, visesao muddhaloyammi. (439)  

Everything celibacy, worship of Jina and fasting done to check the passions is

penance;specially according to the simple people. (439)  

所有的独居、对Jina的膜拜以及为了阻止感情而进行的禁食都是修行,特别是对于那些刚刚开始修行的人。  

すべての独居、Jinaに対する跪いてぬかずくこと及び感情を阻止するために行う断食は、特に、修行し始める段階に人に対して、全部修行だ。

 

So tavo duviho vutto, bahirabbhamtaro taha. Bahiro

chavviho vutto, evamabbhamtaro tavo. (440)  

That penance is said to be of two types viz., external and internal. The external penance is

again of six types, and so is internal penance. (440)  

修行分为两种,外在的忏悔和内心的修行,他们又都分别分为六类。  

修行は外在懺悔と内在修行という二種に分けられる。各種はまた六類に分けられる。

 

Anasanamunoyariya, bhikkhayariya ya rasapariccao.

Kaakileso samlinaya ya, bajjho tavo hoi. (441)  

(1) Fasting, (2) eating less than one�s normal diet, (3) begging for alms (4) giving up of

delicacies. (5) mortification of body, (6) lonely residence, these are the external penances. (441)  

1、禁食,2、少食,3、乞讨,4、放弃对于美食的渴望,5、禁欲,6、独居,这些都是外在 的修行。  

1、断食,2少食3乞食4美食に対する渇望の放棄5禁欲6独居それらは全部外在修行だ。

 

Kammana nijjarattham, aharam pariharei lilae.

Egadinadipamanam, tassa tavam anasanam hodi. (442)  

He who voluntarily gives up food for a day or so, for purging the soul from Karmas

practises the external penance of fasting. (442)  

如果一个人为了净化自己的灵霊魂而不吃东西,那么他就是通过禁食而进行外在的修行。  

自分の霊魂を浄化するために食べないことは断食によって外在修行をする。 

 

Je payanubhattapana, suyaheu te tavassino samae.

Jo a tavo suyahino, bahirayo so chuhaharo. (443)  

A monk who takes a little food for undertaking study of scriptures is said to be a tapasvi (i.e., one practising the penance),

according to scriptures. The penance of fasting without scriptural study amounts only to starving. (443)  

根据典籍的描述,如果一个僧侣为了学习典籍而少食,那么他就是在修行。如果不对典籍进

行研习而只是禁食,只会导致饥饿。

 典籍の描写によって、典籍を勉強するために少食する僧侶は修行する。典籍に対する研究をしなくて、ただ断食すれば、飢餓しかを導かない。

 

So nama anasanatavo, jena mano�mamgulam na cittei.

Jena na imdiyahani, jena ya joga na hayamti. (444)  

Fasting is penance when the person observing it does not entertain any inauspicious thoughts, when it does not result in

bodily weakness, and when the activities of mind, speech and body remain unimpaired. (444)  

当一个人没有任何不祥的思想时,他的禁食就是一种修行,这样的禁食不会导致身体的衰弱,

而且他的思想、言语以及身体都不会受到损伤。  

いかなる不祥な思想がなければ、断食はある種類の修行だ。そういう断食は体の衰弱を導かない、それに、その人の思想、言語及び身体はそれによって損じをうけない。

 

Balam thamam ca pehatye, saddhamaroggamappano.

Khettam kalam ca vinnaya, tahappanam nijumjae. (445)  

A person should decide upon fasting after taking into consideration his physical strength,

stamina, faith, state of health, place and time. (445)  

人们在决定禁食前应当考虑他的体力、毅力、信仰、健康状态、地点以及时间等。  

人は断食を決める前に、自分の体力、持久力、信仰、健康状態、場所及び時間などを考えるべきだ。

 

Uvasamano akkhanam, uvavaso vannido samasena.

Tamha bhumjamta vi ya, jidimdiya homti uvavasa. (446)  

In short, subjugation of senses is also described as fasting; therefore those who have

conquered their senses are said to be fasting, though they maybe taking food. (446)  

总而言之,抑制自己的感官同样也是禁食,因此那些抑制了自己感官的人也是在禁食,尽管他们可能会进食。  

要するに、自分の感官の抑制も断食だ。そのために、自分の感官を抑制する人は食事するかもしれないが、断食をしていると言える。

 

Chatthatthamadasamaduvalasehim, abahusuyassa ja sohi.

Tatto bahutaraguniya, havijja jimiyassa nanissa. (447)  

The purity (of self) achieved by one who is well versed in scriptures, though regularly takes food, would be many times

more than the purity of a person who is ignorant of scriptures, though he may fast for two, three, four or five days. (447)  

如果一个人精通典籍,那么他就是纯洁的,尽管他会有规律的进食。但是有许多人选择禁食,但是他们对典籍一无所知。  

典籍に詳しいなら、定期的に食事しても、その人は純潔だ。しかし、多くの人は断食を選んでも、典籍にいささかも知らない。

 

Jo jassa u aharo, tatto omam tu jo kare.

Jahannenegastthai, evam davvena u bhave. (448)

A person, who takes food less even by a morsel than his usual diet, is said to practise

penance called formal unodari (partial fasting). (448)  

如果一个人每天的饮食比他的正常量少一些,那么他就是在进行部分禁食的修行。  

もし毎日の飲食が平常より少ないなら、部分断食の修行をする。

 

Goyarapamanadayaga-bhayanananavidhana jam gahanam.

Taha esanassa gahanam, vividhassa ya vuttiparisamkha. (449)  

If one procures alms after having taken various sorts of decisions as to their amount, their donor, their containing-vessel

or as to their various types of contents, one performs the penance called vittiparisankhyana i. e. limiting the things

begged for. (449)  

如果一个人在乞讨时考虑食物的多寡、布施者、容器或者食物的成分,那么这种修行称为

vittiparisankhyana,例如限制乞讨食物的种类。  

乞食の時食べ物の多寡、布施者、容器或いは食べ物の成分を考える修行は条件つき乞食修行と呼ぶ。例えば、食べ物の種類を制限すること。

 

Khiradahisappimai, paniyam panabhoyanam. Parivajjanam

rasanam tu, bhaniyam rasavivajjanam. (450)  

A monk who avoids delicious food like milk, curds, butter and taking his food on leaf,

practises the penance of rasaparityaga (renunciation of delicious dishes). (450)  

如果一个僧侣不食用牛奶、炼乳、黄油之类的食物,并在树叶上进食的话,那么他就是采用

一种rasaparityaga的修行(戒除美味的食物)  

ミルク、練乳、バターの類な食べ物を食用しなくて、葉で食事する修行は美味な食べ物をやめる修行と呼ぶ。

 

Egamtamanavae, itthipasuvivajjie.

Sayanasanasevanaya, vivittasayanasanam. (451)  

The penance of having his bed and seat in a solitary and unfrequented place, shunned by women and animals, is called

Viviktasayyasana (i.e. solitary residence). (451)  

如果一个修行的人将他的床以及座位安置在一个孤独的、人迹罕至的地方,远离女人和动物,就叫做Viviktasayyasana(例如独居)

 

寝る所と座席を孤独で人跡のないところ、女と動物から遠く離れる修行はViviktasayyasanaと呼ぶ。(例えば独居)

 

Thana virasanaiya, jivassa u suhavaha.

Ugga jaha dharijjamti, kayakilesam tamahiyam. (452)  

Adapting harsh bodily postures like virasana etc. which cause bliss in a soul, constitute the penance called kayaklesa (mortification of body). (452)  

身体采取一种弯曲的姿势(如virasana)会给灵霊魂带来福祉,这也是修行的一种kayaklesa(身体禁欲)。 

体に辛い姿勢(例えばvirasana)をとることは霊魂に福祉をもたらす。それはkayaklesaという身体禁欲で、修行の一種類だ。

 

Suhena bhavidam nanam, duhe jade vinassadi.

Tamha jahabalam joi, appa dukkhehi bhavae. (453)  

The knowledge acquired at a time when one experiences convenience vanishes away

when one begins to experience inconvenience. Hence (at the time of acquiring knowledge)

a yogin ought to put himself to inconvenience keeping in mind his capacity for tolerance. (453)  

一个人在经历坎坷时,他在一帆风顺时所获得的知识会消失。因此人们应当锻炼自己的耐力,

然后将自己置于逆境之中。

 

不遇を経験するとき、順調な時に得た知識は消える。そのゆえ、人は自分の忍耐力を鍛えて、自分を逆境におけるべきだ。

 

Na dukkham na sukham va vi, jahahetu tigicchiti.

Tigicchie sujuttassa, dukkham va jai va suham.

Mohakkhae u juttassa, dukkham va jai va suham.

Mohakkhae jahaheu, na dukkham na vi va suham. (454 & 455)  

Neither an experience of pain nor an experience of pleasure is an appropriate cause for

curing an ailment but one who conducts one�s life well, gets cured either by way of pain or

by way of pleasure. Likewise, one engaged in putting an end to one�s delusion might

experience either pain or pleasure but neither pain nor pleasure is what puts an end to

one�s delusion. (454 & 455)  

不论是痛苦还是欢乐的经历都不是治疗疾病的方法,但是一个行为正确的人却可以治愈疾病。

同样,一个致力于结束幻觉的人可能会经历痛苦或者欢乐,但是不论痛苦还是欢乐都不会结

束人们的幻觉。

 

苦痛の経験であろう、歓楽の経験であろう、病気を治す方法ではない。しかし、正確な行為を持つ人の病気が治る

 

(B) ABHYANTARATAPA

Inward Penance 内心的修行  

内在修行

 

Payacchittam vinao, veyavaccam taheva sajjhavo.

Jhanam ca viussaggo, eso abbhimtaro tao. (456)  

Internal penance is (of six kinds) : (1) Atonement for sins, (2) humility, (3) serving his preceptor, (4) self-study of

scriptures (5) meditation and (6) Steadiness of body while in meditation.  

内心的修行分为:1、对于罪恶的救赎,2、谦卑,3、服侍自己的导师,4、自学典籍,5、冥思,6、在沉思时保持身体的入定。  

内心修行は1、罪悪の救い、2、謙虚、3、自分の導師の世話をすること、4、典籍の自学、5、瞑想、6、瞑想する時体の安定状態の保ち

 

Vada-samidi-sila-samjama-parinamo karananiggaho bhavo.

So havadi payacchittam, anavarayam ceva kayavvo. (457)  

The effects of observance of a vow, carefulness, continence, self-control and subjugation of the senses, these bring

about atonement; they are to be practised incessantly. (457)  

遵守誓言、慎重、节欲、自律、抑制自己的感官,这些都可以带来救赎,人们应当不断地这样做。  

誓言の遵守、慎重、欲望の抑制、自律、自分の感官の抑制、それらはすべて救いをもたらす。人々は絶えずにそれらに従うべきだ。

 

Kohadi-sagabbhava-kkhayapahudi-bhavanae niggahanam.

Payacchittam bhanidam, niyagunacimta ya nicchayado. (458)  

Thinking of controlling anger and other thoughts, passification of intense thoughts, contemplation of one�s own virtues,

these constitute atonement from the real view-point. (458)  

控制自己的愤怒以及类似的想法,平抑自己强烈的思想、对自己的美德进行冥思,这些都是 从一个现实的角度来进行赎罪。  

自分の憤怒及び類似する考えを抑制して、強烈な思想の抑制、自分の美徳に対する瞑想は現実における贖罪だ。

 

Namtanamtabhavena, samajjia-suhaasuhakammasamdoho.

Tavacaranena vinassadi, payacchittam tavam tamha. (459)  

The multitude of auspicious and in-auspicious Karmas accumulated during endless transmigration can be destroyed by

practice of penances; so, the atonement (expiation) is called the penance. (459)

 通过修行可以消除对于吉祥以及不祥的因果报应的累积;因此修行就是救赎。  

修行によって、累積した吉祥或いは不祥な因果応報を取り除ける。そのため、修行は救いだ。

 

Aloyana padikamanam, ubhayavivego taha viussaggo.

Tava chedo mulam vi ya, pariharo ceva saddahana. (460)  

Confession, repentance, both confession and repentance, judicious discrimination, renunciation, penance, partial

reduction of seniority, absolute exclusion for a particular time from sangh and reiteration of faith (i.e. absolute exclusion)

(these ten constitute atonement). (460)  

救赎就是坦白,忏悔,坦白和忏悔,明智的辨别,放弃,修行,减少自己的资历以及不断强 化自己的信仰。  

救いとは自白、懺悔、自白と懺悔、賢明な弁別力、放棄、修行、自分の資格と経歴の減らし及び絶えずに信仰を強化することだ。

 

Anabhogakidam kammam, jaam kim pi manasa kadam.

Tam savvam aloccejja hu, avvakhittena cedasa. (461)

An evil act done unintentionally or intentionally all this has to be confessed with an unperturbed mind. (461)

 

人们应当平静的承认自己有意或者无意所犯下的罪行。  

人は平静に自分の故意あるいは不注意で犯した罪を認めるべきだ。

 

Jaha balo jampanto, kajjamakajjam ca ujjuyam bhanai.

Tam taha aloijja, mayamayavippamukko vi. (462)  

Just as a child speaks of its good and bad acts in a straight-forward manner, similarly one

ought to confess one�s guilt with a mind free from deceit and pride. (462)  

就像小孩子一样,他们能够很坦诚的谈论自己好的和坏的行为,人们也应当心无欺瞒和傲慢 的坦白自己的罪行。  

子供は率直に自分のいい行為と悪い行為を談論できる。人々も心に瞞着と自慢を持たなくて、率直に自分の犯罪行為を自白すべきだ。

 

Jaha kamtaena viddho, savvamge veyanaddio hoi.

Taha ceva uddhiyammi u, nissallo nivvuo hoi.

Evamanuddhiyadoso, maillo tenam dukkhio hoi.

So ceva cattadoso, suvisuddho nivvuo hoi. (463 & 464)  

He who is pricked by a thorn feels the pain all over his body (but) becomes free from such pain when the thorn is

removed. Similarly, he who hides his faults fraudulently, becomes miserable; he who confesses his faults honestly

becomes pure and free from mental affliction. (463 & 464)  

就像人们被刺戳了一下之后会周身感到疼痛,当把刺拔除之后,他就感觉不到疼痛了;同样

的,当一个人故意隐瞒他的过失时,他会感到痛苦,当他能够坦诚自己的过失后就变得纯洁

并摆脱这种精神上的折磨。  

人はちくりと刺された後、全身が痛く感じる。とげと取り除いてから、痛みを感じできない。それと同様に、自分の過失をわざと隠す時、人は苦痛を感じる。人は自分の過失を率直にのべてから、純潔になって、それに精神上の苦しめから抜けだす。

 

Jo passadi appanam, samabhave samthavittu parinamam.

Aloyanamidi janaha, paramajinamdassa uvaesam. (465)  

He who realises his own soul after attaining mental equanimity achieves confession, know this to be the advice of the

supreme Jina. (465)  

崇高的Jina告诫我们,当一个觉悟的人在达到平静后就是坦白的。  

覚悟のある人が平静に到着した後、率直だと崇高なJinaはわれわれに教える。

 

Abbhutthanam amjalikaranam, tahevasanadayanam.

Gujnbhattibhavasussusa, vinao esa viyahio. (466)  

To get up at the arrival of an elder to welcome him with folded hands, to offer him (an honoured) seat, to serve him with

feeling of devotedness, these constitute humility. (466)  

谦卑就是在长者到来时双手合十欢迎他,为他提供座位,满怀热情的来服侍他。  

謙虚とは、年上の人がいらっしゃると、合掌して歓迎して、座席を提供して、熱情をこめて世話をすることだ。

 

Damsananane vinao, carittatava-ovacario vinao.

Pamcaviho khalu vinao, pamcamagainaigo bhanio. (467)  

Humility is of five kinds; humility in faith, in knowledge, in conduct, in penance and in decorum or etiquette, these lead to

liberation, i.e. the fifth state. (467)  

谦卑分为五种:信仰谦卑,知识谦卑,行为谦卑,修行谦卑以及在礼貌和礼节上谦卑,这些 都会带来解脱。  

謙虚は信仰謙虚、知識謙虚、行為謙虚、修行謙虚及び礼節上の謙虚という五種に分けられる。それらの謙虚は解脱をもたらせる。

 

Ekammi hiliyammi, hiliya humti te savve.

Ekammi puiyammi, puiya humti savve. (468)  

If one (elder) is insulted, it amounts to an insult to all; if one is venerated, all of them are venerated.  (468)  

如果一个长者被侮辱了,那么这就是对所有人的侮辱;如果一个人受到了礼遇,这就是对所有人的礼遇。  

(年上の)人を侮辱することはすべての人を侮辱することと等しい。(年上の)人を礼遇することはすべての人を礼遇することと等しい。

 

Vinao sasane mulam, vinio samjao bhave.Vinayao vippamukkassa, kao dhammo kao tavo? (469)  

Humility is the basic (virtue) according to Jaina scripture; a person of humility acquires

self-restratint. Where is religion and where is penance to one who has lost humility? (469)  

Jina说,谦卑是最基本的美德,一个谦卑的人能够自律。一个不谦卑的人不会有信仰和修行。  

謙虚はもっとも基本の美徳だ。謙虚な人は自律することができる。謙虚ではない人は信仰と修行がない。

 

Vinao mokkhaddaram, vinayado samjamo tavo nanam.

Vinaenarahijjadi, airio savvasamgho ya. (470)  

Humility is the gateway to liberation; through humility one acquires self-restraint, penance and knowledge. By humility

one honours the Acarya and the Sangh (i.e. the entire community of religious people). (470)  

谦卑是解脱之路,通过谦卑人们可以得到自律,修行和知识。通过谦卑,人们尊重Acarya Sangh(信徒的团体)。  

謙虚は解脱の道だ。謙虚によって、人は自律、修行と知識を得る。謙虚によって、人はAcaryaSangh(例えば、信徒の団体)を尊重する。

 

Vinayahiya vijja, demti phalam iha pare ya logammi.

Na phalamti vinayahina sassani va toyahinaim. (471)  

Learning acquied with humility proves fruitful in this world and in the other world; just as a

plant cannot grow without water, learning will not be fruitful without humility. (471)  

在这个世界和其他的世界中,心怀谦卑所学到的知识是有效的;就像植物没有水就无法生存一样,如果心中没有谦卑,学到的知识就没有用处。

 

この世界とほかの世界に、謙虚を心に抱いて学んだ知識は成果がある。植物が水がなければ生存できないように、心に謙虚を抱かなければ、学んだ知識が用途がない。

 

Tamha savvapayatte, viniyattam ma kadai chamdejja.

Appasudo vi ya puriso, khavedi kammani vinaena. (472)  

Therefore, one should not abandon humility at any cost. Even a person with less scriptural knowledge can annihilate his

Karmas, if he has humility. (472)  

因此,人们无论如何也不能丢弃谦卑。只要一个人谦卑,即使他只有很少的知识,他也能破 除因果报应。  

そのため、人はどうしても謙虚を捨てるべきではない。人は謙虚であれば、きわめて少ない知識をもっても、因果応報を除き去られる。。

 

Sejjogasanisejjo, tahovahipadilehanahi uvaggahide.

Aharosahavayana-vikimcanam vamdanadihim. (473)

 The service to a monk (vaiyavrttya) consists in providing him bed, residence, seat, proper cleaning of his implements etc.

and then arranging for his food, medicine, a reading of scriptural text, a proper disposal of refuse with propers respect. (473)  

为一个僧侣提供服务包括为他提供床铺、住处、座位、为他提供清洁设施以及安排他的饮食、药品、诵读经书、用一种合理的方式来处理他的废弃物。  

僧侶に奉仕することとはベット、泊まる所、座席、清潔な施設を提供して、飲食と薬、経書朗読を手配って、合理的な方式でくずの始末をすることを含む。

 

Addhanatenasavada-rayanadirodhanasive ome.

Vejjavaccam uttam samgahasarakkhanovedam. (474)  

Offering protection to and taking care of a monk who becomes fatigued on his way, is threatened by a thief, a wild animal,

a king or obstructed by river or gets afflicted by a contagious disease or famine, is service to a monk (vaiyavrttya). (474)  

为僧侣提供服务就是为道路上疲劳的僧侣,受到窃贼、野兽或者当权者威胁的僧侣,为河流

所阻断的僧侣,受到疾病和饥饿所折磨得僧侣提供保护和照顾。  

僧侶に奉仕することとは道に疲れる僧侶、どろぼうと野獣或いは権力者に威嚇される僧侶、河に阻隔される僧侶と病気と飢餓に苦しまれる僧侶に保護と配慮を提供することだ。

 

Pariyattana ya vayana, padicchananuvehana ya dhammakaha.

Thudimamgalasamjutto, pamcaviho hoi sajjhao. (475)  

Study of scriptures (svadhyaya) is of five kinds : (1) reading of scriptural text (2) questioning (3) repitition (4) pondering

over and (5) narration of religious discourses opening with auspicious praise (of Jina). (475)  

对典籍的研习分为五类:1、诵读典籍,2、提出疑问,3、复述典籍,4、思考,5、从吉祥 赞美开始进行宗教演讲。  

典籍に対する研究は五種類に分けられる。1、典籍朗読、2、質問する、3、典籍復唱、4、思考、5、吉祥賛美から宗教講演を始める。

 

Puyadisu niravekkho, jina-sattham jo padhei bhattie.

Kammamala-sohanattham, suyalaho suhayaro tassa. (476)  

He who studies scriptures with devotion without any desire for personal praise and honour or purging of his Karmic

pollution, will have the benefit of scriptural knowledge conducive to his happiness. (476)  

如果一个人在研习典籍时不怀有任何对个人赞美与荣誉或者破除因果报应的渴望,那么他将 会从宗教知识中受益,并有助于

他得到欢乐。  

典籍を研究する時、いかなる賛美と栄誉或いは因果応報を取り除く渇望を抱かないなら、人は宗教知識から利益を得られて、歓楽を得ることに役立つ。

 

Sajjhayam janamto, pamcimdiyasamvudo tigutto ya.

Hoi ya ekaggamano, vinaena samahio sahu. (477)  

A monk who has studied the scriptures keeps his five sense organs under control, practises the three guptis i.e. the

control over one�s speech and body, concentrates his mind and observes humility.  (477)  

一个僧侣在研习了典籍之后能够控制其五官的感受,并遵守三种自律。

 

典籍を研修した後、五官の漢字を制御することができて、三つの自律を遵守する。

 

Nanena jjhanasijjhi, jhanado savvakammanijjaranam.

Nijjaranaphalam mokkham, nanabbhasam tado kujja. (478)  

Perfect meditation is attained through knowledge and destruction of Karmas by meditation; liberation is the fruit of

destruction of Karmas; hence; one should be engaged constantly in acquisition of knowledge. (478)  

通过沉思破坏了因果报应以及知识就能够获得完美的冥思;破除了因果报应就能够得到解脱,因此一个人应当不断的学习知识。  

因果応報の破壊と知識によって、完壁な瞑想を得られる。因果応報を破壊してから解脱を得られる。そのため、人は絶えずに知識を勉強すべきだ。

 

Barasavihammi vi tave, abbhimtarabahire kusaladitthe.

Na vi atthi na vi ya hohi, sajjhayasamam tavokammam. (479)  

Among the twelve penances, internal and external which are experienced by one wise person, there si no penance, that

equals or will be equal to the study of scriptures. (479)  

在十二种修行中,智慧的人会进行内心和外在的修行;没有任何修行能够代替对典籍的研习。  

十二種の修行の中、知恵のある人は内在と外在修行を行う。いかなる修行が典籍研究の代わりをつとめられない。

 

Sayanasanathane va, je u bhikkhu na vavare.

Kayassa viussaggo, chattho so parikittio. (480)  

A monk who makes no movements of his body while sleeping, sitting or standing and checkes all activities of his body is

said to observe the sixth penance of bodily steadines. (480)

 如果一个僧侣在睡眠、坐立时,他的身体没有其他动作,那么这个僧侣就遵守了第六条入定的要求。  

僧侶が睡眠する、座ると立つとき、ほかの動作がなければ、この僧侶は第六条の体の安定を遵守する。

 

Dehamaijaddasuddhi, suhadukkhatitikkhaya anuppeha.

Jhayai ya suham jhanam, egaggo kausaggommi. (481)  

The benefits of practising meditation with bodily steadiness are: removal of bodily and mental lethargy, development of

capacity to bear pain as well as pleasure, aacquisition of deep reflection, and enhanced power of concentration in pure

meditation. (481)

 冥思时入定的好处有:消除身体上与精神上的懒散,提高承受痛苦与欢乐的能力,进行深入

的思考,加强冥思时注意力的集中。

 

Tesim tu tavo na suddho, nikkhamta je mahakula.

Jam nevanne viyanamti, na silogam pavejjai. (482)  

The penance of those who are born in noble families and have renounced their homes will not be pure, if they practise it

for praise and honour; those who desire to attain purity must practise penance unnoticed and without any desire for

praise. (482)  

那些出生在贵族家庭中的人,如果他们修行的目的就是为了称赞与荣誉,那么他们同家庭的

脱离就是不纯洁的。那些希望得到纯洁的人们应当进行低调的修行,而且不应当希望得到称赞。  

それらの貴族の家庭に生まれる人の修行目的は称賛と栄誉なら、家庭との離脱は不純潔だ。純潔さを得たがる人々はひそかに修行すべきで、称賛を得たがるべきではない。

 

Nanamayavayasahio, silujjalio tavo mao aggi.

Samsarakaranabiyam, dahai davaggi va tanarasim. (483)  

The fire of penance which is set ablaze by righteous character when combined with the wind of Right knowledge, will

burn the seed of karma which is the cause of mundane existence, like a forest-fire which burns heap of grass. (483)  

修行之火由正义的人们点燃,又被知识之风助燃,将会像森林里面的大火烧光草堆一样,将

世俗存在的根源�因果报应的种子烧光。  

修行の火は正義の人々が燃やして、知識の風に燃焼を助けて、また、森の火災が藁ぐまを焼き切れるように、世俗に存在する根源である因果応報の種を焼ききれる。