十四﹑宇宙咦魅▌t瑜伽
薄伽梵
1
我還要講述知識中
至高無上的知識﹐
所有的牟尼知道了它﹐
便達到最高成就。
2
依靠這知識﹐阿周那﹗
他們便與我同一﹐
創造時﹐他們不出生﹐
毀滅時他們不恐懼。
3
偉大的梵是我的子宮﹐
我安放胚胎在裡面﹐
由此產生一切眾生﹐
婆羅多子孫阿周那啊﹗
4
任何子宮產生的形體﹐
貢蒂之子阿周那啊﹗
偉大的梵是他們的子宮﹐
我是播種的父親。
5
善性﹑懮性和暗性
是原質產生的性質﹔
在身體中﹐它們束縛
永恆不滅的自我。
6
懮性即是激動性﹐
因執着渴望而產生﹐
要知道﹐它執着行動﹐
而束縛了自我。
7
暗性產生于無知﹐
蒙蔽一切自我﹐
它放逸﹑懶惰和昏沉﹐
而束縛了自我。
8
善性執着快樂﹐
懮性執着行動﹐
暗性蒙蔽智慧﹐
執着驕慢放縱。
9
善性壓倒懮性暗性﹐
懮性壓倒善性暗性﹐
暗性壓倒善性懮性﹐
這三性存在的方式。
10
在身體九門中﹐
閃耀智慧光芒﹐
由此可以知道﹐
善性佔據優勢。
11
如果懮性佔據優勢﹐
婆羅多族雄牛啊﹗
便產生貪婪﹑活動﹑
行動﹑焦躁和渴求。
12
如果暗性佔據優勢﹐
俱盧子孫阿周那啊﹗
便產生昏暗和停滯﹐
還有放逸和愚痴。
13
善性佔據優勢﹐
生命解體以後﹐
前往清淨世界﹐
與無上知者為伍。
14
懮性佔優勢﹐死後
投生出執着行動的人﹔
暗性佔優勢﹐來世
投生愚昧者的子宮。
15
人們說善行的果實
具有善性而純潔﹐
懮性的果實是痛苦﹐
暗性的果實無知。
16
善性產生智慧﹐
懮性產生貪欲﹐
暗性產生放逸﹑
愚昧和無知。
17
善性之人上進﹐
懮性這人居中﹐
暗性之人下沉﹐
性質行為低劣。
18
如果看到除性質外﹐
沒有任何行動者﹐
並知道什么超越性質﹐
他就進入我之中。
19
一旦自我超越過
產生于身體的三性﹐
擺脫生老死之苦﹐
也就嘗到甘露。
阿周那
20
超越三性之人﹐
具有什么標志﹖
通過什么行為﹐
怎樣超越三性﹖
薄伽梵
21
光明﹑活動和愚痴﹐
出現時﹐他不憎恨﹐
消失時他不渴望﹐
般度之子阿周那啊﹗
22
他坐着像旁觀者﹐
不為三性所動﹐
明知三性在邉萤o
他也端坐不動。
23
立足自我﹐對苦樂﹐
對沙石金子一視同仁﹐
對可愛和不可愛﹐
責備贊美等量齊觀。
24
等同榮譽和恥辱﹐
等同朋友和敵人﹐
棄絕一切舉動﹐
這就是超越三性。
25
哂抿盆べぉo
堅定侍奉我﹐
他超越三性﹐
就能達到梵。
26
因為我是甘露﹐
不滅的梵之所在﹐
永恆正法之所在﹐
終極幸福所在。
====
这章谈三性及其运作,轮回。
人总有些不由自主。
In order to explore the paradoxical interconnectedness of disciplined action and freedom, Krishna develops his ideas in improvisational ways, not in linear arguments that lead to immediate resolution. The dialogue moves through a series of questions and answers that elucidate key words, concepts, and seeming contradictions in order to establish the crucial relationships among duty(dharma), discipline(yoga), action(karma), knowledge(jnana), and devotion(bhakti). The concepts are drawn from many sources. Most important are several ancient systems of thought: Sankhya, the dualistic philosophy that analyzes the constituents of phenomenal existence; Yoga, the code of practical discipline based on dualism; Vedanta, the pantheistic doctrine of metaphysical knowledge; as well as Buddhism. Krishna teaches Arjuna the way to resolve the dillema of renunciation and action. Freedom lies, not in the renunciation of the world, but in disciplined action(karmayoga). Put concretely, all action is to be both performed without attachment to the fruit of action(karmaphalasanga) and dedicated with loving devotion to Krishna. Disciplined action within the context of devotion is essential to the religious life envisioned in the Gita.
Each of the eighteen teachings that comprise the Gita highlights some aspect of Krishna’s doctrine, but there is much repetition throughout them as the central themes are developed and subtly interpreted within the text. The text also has a broader triadic structure. In the first six teachings the dramatic narrative modulates into a series of theoretical and practical teachings on self-knowledge and the nature of action. The third and fourth teachings develop the crucial relation between sacrifice and action. The fifth and dixth teachings explore the tension between renunciation and action; Arjuna’s query is resolved in the ideal of disciplined action. It is Arjuna’s probing questions and his dissatisfaction with the apparent inconsistencies in Krishna’s answers that expose Arjuna’s state of mind and open him now to more advanced teachings. In the seventh teaching, focus shifts toward knowledge of Krishna. The language of paradox intensifies and hyperbole heightens, culminating in the dazzling theophany of the eleventh teaching. The theophany ends in a cadence on devotion, and the twelfth teaching develops this idea. Arjuna is transformed, not by a systematic argument, but by a mystical teaching in which Krishna becomes the object of Arjuna’s intense devotion(bhakti). The representation of Arjuna’s mystical experience of Krishna is poetically structured within the dialogue form to engage the participation of the audience in its drama.
In final six teachings, the dialogue recedes as Krishna emphatically recapitulates the basic ideas he has already taught and integrates them into the doctrine of devotion. Devotion allows for a resolution of the conflict between the wordly life of allotted duties and the life of renunciation. By purging his mind of attachments and dedicating the fruits of his actions to Krishna, Arjuna can continue to act in a world of pain without suffering despair. The core of this devotion to Krishna is discipline(yoga), which enables the warrior to control his passions and become a man of discipline(yogi).
to be continued...
http://www.yidian.org/viewthread.php?tid=6607&fpage=1&highlight=%2Bxw
- posted on 08/20/2009
十六﹑圣愚分界瑜伽
薄伽梵
1
正真無畏﹐心地純潔﹐
堅持于智慧瑜伽﹐
布施﹐自制﹐祭祀﹐
誦習經典﹐修苦行﹐
2
戒殺﹐諏崺o不發怒﹐
棄絕﹐平靜﹐不誹謗﹐
憐憫眾生﹐不貪婪﹐
和藹﹐知恥﹐不浮躁﹐
3
精力充沛﹐寬容堅定﹐
無惡意﹐不驕慢﹐
阿周那啊﹗這些是屬于
生來具有神性之人。
4
欺詐﹐狂妄﹐傲慢﹐
暴躁﹐鹵莽﹐無知﹐
阿周那啊﹗這些屬于
生來具有魔性之人。
5
由神性導致解脫﹐
由魔性導致束縛﹐
阿周那啊﹗別懮傷﹐
你生來具有神性。
6
世上創造的生物﹐
分為神性和魔性兩類﹐
神性我已詳細描述﹐
現在聽我講魔性﹕
7
那些具有魔性的人﹐
不知道活動和停止﹔
純潔﹑規矩和真
在他們身上找不到。
8
他們宣稱世界不真實﹐
不牢靠﹐沒有主宰﹐
是出于欲望互相結合﹐
此外沒有別的什么。
9
他們堅持這種看法﹐
喪失自我﹐缺乏智慧﹐
行為暴戾﹐成為
導至世界毀滅的人。
10
狡詐﹐驕慢﹐瘋狂﹐
沉迷于難以滿足的欲望﹐
愚昧無知﹐執着虛妄﹐
懷着邪惡誓願行動。
11
他們直到死亡臨頭﹐
充滿無窮的焦慮﹐
以欲望為至高的目的﹐
堅信這就是一切。
12
身纏千百條願望繩索﹐
耽于欲望和憤怒﹐
不擇手段﹐斂聚財富﹐
為滿足欲望和享受。
13
“今天我已獲得這個﹐
明天我要獲得那個﹔
這份財富是我的﹐
那份也將成為我的。
14
“我殺死了這個敵人﹐
我還要殺死別的敵人﹐
我是主宰﹑享受成功者﹑
是強大者﹑幸福者。
15
“我是富有﹑高貴者﹐
有誰能夠和我相比﹖
我祭祀﹑布施﹐我快樂。”
愚昧的人如是痴說。
16
他們思想顛倒混亂﹐
陷入愚痴之網﹐
一味執着欲望和享受﹐
墮入污穢的地獄。
17
只顧自己﹐冥頑不化﹐
依仗富有瘋狂傲慢﹔
他們舉行祭祀﹐徒有其名
虛偽﹐不合古代儀規。
18
他們執着自私﹑暴力﹑
驕傲﹑欲望和憤怒﹐
仇視居于自己和別人
中的我﹐滿懷忌妒。
19
殘酷粗暴的仇視者﹐
這些卑劣的惡人﹐
我不斷把他們投入
魔性子宮﹐輪回不休。
20
這些愚昧的人進入
魔性子宮﹐生而又投生﹔
他們達不到我這裡﹐
只能墮落沉淪。
21
欲望﹑憤怒和貪婪﹐
導致自我毀滅﹐
通向地獄的三重門﹐
應該皆遭到摒棄。
22
避開三座黑暗之門﹐
所作所為有利自我﹐
這樣的人﹐阿周那啊﹗
就能達到至高目標。
23
無視經典的規定
隨心所欲行動的人﹐
不能獲得成功和幸福﹐
不能達到至高目標。
24
經典是行動的准則﹐
該做什么﹐不該做什么﹔
你知道了經典的規定﹐
就能在世上行動。
===
Arjuna can dedicate himself to Krishna only after his delusions about the nature of life and death have been dispelled and he has the power to see Krishna in his cosmic form. Once he has been instructed by Krishna in the most profound mysteries, Arjuna asks to see Krishna’s immutable self. In the eleventh teaching, Krishna gives him a divine eye with which to see the majesty of his cosmic order. The aspect of himself that Krishna reveals to Arjuna on the battlefield embodies time’s deadly destructiveness: a fearsome explosion of countless eyes, bellies, mouths, ornaments, and weapons—gleaming like the fiery sun that illumines the world.
At this juncture Sajaya reenters the drama, interrupting the dialogue he is recounting and speaking in his own voice, as the bard who shares with the blind king and the audience what was revealed to Arjuna:
If the light of a thousand suns
Were to rise in the sky at once,
It would be like the light
Of that great spirit.
Arjuna saw all the universe
In its many ways and parts
Standing as one in the body
Of the god of gods.
Then filled with amazement,
His hair bristling on his flesh,
Arjuna bowed his head to the god,
Joined his hands in homage, and spoke.
Sanjaya speaks twice again within this teaching, each time intensifying the theophany for his audience. Then the text continues in Arjuna’s stammering voice of terror:
Seeing the many mouths
And eyes
Of your great form,
Its many arms,
Thighs, feet,
Bellies, and fangs,
The worlds tremble
And so do I.
……
Seeing the fangs
Protruding
From your mouths
Like the fires of time,
I lose my bearings
And I find no refuge;
Be gracious, Lord of Gods,
Shelter of the Universe.
Arjuna begs, “Tell me – who are you in this terrible form?” Krishna responds:
I am time grown old,
Creating world destruction
Set in motion
To annihilate the worlds;
Even without you,
All these warriors
Arrayed in hostile ranks
Will cease to exist.
Therefore, arise
And win glory!
Conquer your foes
And fulfill your kingship!
They are already
Slain by me.
Be just my instrument,
The archer at my side!
to be continued...
- posted on 08/20/2009
十七﹑三种特質人事瑜伽
阿周那
1
有些人無視經典規定﹐
滿懷信仰舉行祭祀﹐
他們依據什么﹖黑天啊﹗
屬善性﹑懮性或暗性﹖
薄伽梵
2
人的信仰可分為三種﹕
善性﹑懮性和暗性﹐
它們產生于自己的本性﹐
請聽我詳細地說明。
3
一切人們的信仰﹐
都符合各自的本性﹔
信仰什么﹐他就是什么﹐
人是由信仰造成。
4
善性之人祭祀眾天神﹐
懮性之人祭祀藥叉﹑羅剎﹐
而那些暗性之人﹐
祭祀各種鬼怪亡靈。
5
有人無視經典規定﹐
修煉可怕的苦行﹐
他們虛偽和自私﹐充滿
欲望﹑激情和暴力。
6
要知道﹐他們喪失理智﹐
折磨身體的各種元素﹐
甚至也折磨身體中的我﹐
他們下定了魔的決心。
7
一切人喜愛的食物﹐
還有祭祀﹑苦行和布施﹐
全都可以分為三種﹐
請聽我講述這種區分。
8
味美﹐滋潤﹐結實﹐
增強生命﹑精氣和力量﹐
促進健康﹐幸福快樂﹐
是善性人喜愛的食物。
9
那苦﹑酸﹑咸﹑燙和辣﹐
刺口的和灼嘴的食物
引起痛苦﹑悲哀和疾病﹐
最為懮性之人喜愛。
10
那些發餿的和走味了的﹐
變質的和腐敗了的﹐
殘剩的和污穢的食物﹐
卻為暗性之人喜愛。
11
按照規定舉行祭祀﹐
不期望獲取功果﹐
只認為應該祭祀而祭祀﹐
這是善性之人祭祀。
12
舉行祭祀﹐企盼功果﹐
只是為滿足虛榮﹐
你應當知道﹐這種祭祀
是懮性之人的祭祀。
13
不按照規定進行祭祀﹐
不供祭品﹐不念頌詩﹐
不付酬金﹐缺乏信仰﹐
這是暗性之人的祭祀。
14
尊師﹐敬神﹐敬智者﹐
尊敬婆羅門﹐純潔﹐
正直﹐行梵行﹐不殺生﹐
這是身體的苦行。
15
言語不激憤﹐真實﹐
動聽而對人有益﹐
經常誦習神聖的經典﹐
這是言語的苦行。
16
思想清淨而安定﹐
心地純潔而溫和﹐
控制自己而沉默﹐
這是思想的苦行。
17
懷着最高的信仰﹐
修煉這三種苦行﹐
不期望獲取功果﹐
這稱作善性苦行。
18
懷着虛榮心修苦行﹐
企盼禮遇﹑榮耀和崇敬﹐
這稱作懮性苦行﹐
動搖不定﹐難以持久。
19
愚昧固執修苦行﹐
採取自我折磨的手段﹐
或者為了毀滅他人﹐
這稱作暗性苦行。
20
在合適的時間地點﹐
布施合適的人﹐
不求回報﹐只為布施﹐
這是善性布施。
21
一心期望回報﹐
或者企盼功果﹐
勉強進行布施﹐
這是懮性布施。
22
不合適的時間地點
布施不合適的人﹐
不按禮節﹐態度輕慢﹐
這是暗性布施。
23
唵﹗遝﹑撒“那真”
相傳是梵的三種標記﹐
婆羅門﹑吠陀和祭祀﹐
在古時候由此形成。
24
因此那些知道梵的人﹐
從事祭祀﹑布施和苦行。
遵照經典規定﹐
總是要念誦“唵”
25
渴望解脫﹐從事祭祀﹑
苦行和布施﹐
不求獲取功果﹐
只是想着那“遝”。
26
“撒”這個詞(真)﹐
用在真性和善性上﹐
阿周那啊﹗也使用在
值得稱贊的行動上。
27
堅信祭祀﹑苦行和布施﹐
這被稱作“真實”﹐
為此而採取的行動﹐
同樣也被稱作“真實”。
28
從事祭祀﹐布施和苦行﹐
而無信仰﹐阿周那啊﹗
這“不真實”﹐無論他
現世死後﹐都無價值。
===
17.23
Om Tat Sat - 唵﹗遝﹑撒
Om refers to the Supreme Infinite Spirit or Person.
Tat refers to 'that', or 'all that is'.
Sat refers to 'truth', that which is not evanescent or ephemeral, the underlying basis, which is most fundamental and universal.
这一章我很喜欢,直接而通达!可惜这“唵﹗遝﹑撒”,尤其是““遝”
,“撒”两个字,搅坏了我脑子的。
Here the devine charioteer reveals his terrifying identity as creator and destroyer of everything in the universe. As destroyer, he has already destroyed both mighty armies. As creator, his cosmic purpose is to keep order in the universe, as well as in the human world. Although the sight of Krishna’s horrific power is too much for Arjuna to bear and he begs to see him again in his calmer aspect, the experience brings Arjuna to the realization that his duty to fight is intimately linked to Krishna’s divine activity. Overwhelmed by the vision of time’s inexorable violence embodied in his charioteer, Arjuna sees the inevitability of his actions. He realizes that by performing his warrior duty with absolute devotion to Krishna, he can unite with Krishna’s cosmic purpose and free himself from the crippling attachments that bind mortals to eternal suffering.
In the thirteenth teaching Krishna redefines the battlefield as the human body, the material realm in which one struggles to know oneself. It is less a physical place than a symbolic field of interior warfare, a place of clashing forces, all of which have their origin in Krishna’s ultimate reality. In the teachings that follow, various aspects of Krishna’s material nature(prakrti) are analyzed in terms of the three fundamental qualities(guna) that constitue it – licidity(sattva), passion(rajas), and dark inertia(tamas). The scheme of natural qualities, introduce in the third teaching, is now elaborated to amplify Krishna’s relation to the world from the perspectives of metaphysics, morality, and religious tradition. In the long final teaching, in response to Arjuna’s request to know the distinction between renunciation(sannyasa) and relinquishment(tyaga) of action, Krishna returns to the central dilemma of action. He reiterates the crucial connection between action and devotion, and the dialogue closes with Arjuna’s avowal that his delusion is destroyed and he is ready to act on Krishna’s words.
to be continued...
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