薄伽梵歌 / 章 13 / 颂 35

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薄伽梵歌 13.35

梵文

印地语

梵文

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा | भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्

音译

kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā . bhūtaprakṛtimokṣaṃ ca ye viduryānti te param

简体中文

那些以智慧之眼，如此明辨场域与场域知者之间的区别，并知晓从众生本性中解脱之道者，他们便能达到至高境界。

English

Those who know thus through the eye of wisdom the distinction between the field and the Knower of the field, and the annihilation of the Matrix of beings,-they reach the Supreme.

释义 — 简体中文

那些通过冥想、灵性导师和经典教诲所开启的直觉之眼，明了场域（Kshetra）是无知觉、行动者、变化且有限的，而场域知者（Kshetrajna，即真我）是纯粹意识、非行动者、不变且无限的，并且也洞察到作为众生物质因的自然（Prakriti）、无明、未显现之物的非存在性——他们便能达到至高境界。通过证悟真我或获得真我知识，他们彻底摆脱了幻象（Maya）和无明的束缚，不再受生，不再轮回，达到解脱（Kaivalya Moksha）。

释义 — English

They who know through the eye of intuition opened by meditation and the instructions of the spiritual preceptor and the scriptures? that the field is insentient? the doer? changing and finite? and that the knower of the field (the Self) is pure consciousness? the nondoer? unchanging and infinite? and who also perceive the nonexistence of Nature? ignorance? the Unmanifested? the material cause of being -- they attain the Supreme. Through the attainment of Selfrealisation or knowledge of the Self? they are entirely liberated from the clutches or the influence of Maya (delusion) and ignorance. They do not assume any more bodies. They are not born again. They attain Kaivalya Moksha.In accordance with the doctrine of the Sankhyas? bondage and freedom do not pertain to the Self because It is always unattached and it is the nondoer and nonenjoyer and also without limbs or parts. But on account of Its union with Nature? It assumes agency through superimposition. When ignorance is annihilated through the knowledge of the Self? Nature which is conjoined with the Self is liberated. Then She gives up Her play or dance in front of the Spirit. She has discharged all Her duties well for the sake of the enjoyment and the release (Bhoga and Apavarga) of the Purusha (Spirit). Therefore the Sankhyas declare that bondage and freedom are states of Nature only. Some interpret that the Self is emancipated from the shackles of Nature and Her modifications.(This chapter is known by the name PrakritiPurushaVibhagaYoga also.)Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the thirteenth discourse entitledThe Yoga of the Distinction BetweenThe Field and the Knower of the Field. ,

梵文
简体中文
English

क्षेत्रक्षेत्रज्ञयोः (kṣetrakṣetrajñayoḥ)

场域与场域知者之间；एवम् (evam) — 如此；अन्तरम् (antaram) — 区别；ज्ञानचक्षुषा (jñānacakṣuṣā) — 以智慧之眼；भूतप्रकृतिमोक्षम् (bhūtaprakṛtimokṣam) — 从众生本性中解脱；च (ca) — 和；ये (ye) — 那些；विदुः (viduḥ) — 知晓；यान्ति (yānti) — 达到；ते (te) — 他们；परम् (param) — 至高

between the Kshetra and the Kshetrajna

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13.1阿周那说：奎师那啊，我希望了解原质、神我、场、场的知者，以及知识和应知。13.2至尊主说：昆提之子啊，此身被称为“场域”（kṣetra）。那些深谙此道者，称知晓此“场域”者为“场域知晓者”（kṣetrajña）。13.3巴拉特后裔啊，须知在所有“场域”中，我即是“场域知晓者”（kṣetrajña）。我认为，对“场域”及其“场域知晓者”的认知，即是真正的知识（jñāna）。13.4请从我这里简要听闻，那“场域”是什么，它如何，它的变化（vikāra）是什么，以及何种原因产生何种结果；还有那“场域知晓者”是谁，祂的力量（prabhāva）又是什么。13.5众仙人（Ṛṣi）以多种方式歌颂，各种吠陀经文（Chandas）也分别阐述，更有那些充满理据、确凿无疑的《梵经》（Brahma Sūtra）语句，也对此有所指示。13.6大元素（Mahābhūta）、我执（Ahaṃkāra）、理智（Buddhi）以及未显化（Avyakta）本身；十个感官（Indriya）和一个心意，以及五种感官对象（Indriyagocara）。13.7欲望（Icchā）、厌恶（Dveṣa）、快乐（Sukha）、痛苦（Duḥkha）、聚合体（Saṃghāta）、知觉（Cetanā）、坚毅（Dhṛti）——这“场域”连同其变化（vikāra），已简要阐述。13.8谦逊（Amānitvam）、不虚伪（Adambhitvam）、不伤害（Ahiṃsā）、宽容（Kṣānti）、正直（Ārjavam）；侍奉上师（Ācāryopāsanam）、纯净（Śaucam）、坚定（Sthairyam）、自制（Ātmavinigrahaḥ）。13.9对感官对象（Indriyārtha）的无执（Vairāgyam），以及无我执（Anahaṃkāra）；洞察生、死、老、病、苦（Duḥkha）中的过患。13.10对子女、妻子、家庭等不执著（Asakti）和无依恋（Anabhiṣvaṅga）；以及在得失顺逆（iṣṭāniṣṭa）中，心意恒常保持平等（Samacittatvam）。