薄伽梵歌 / 章 14 / 頌 6

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薄伽梵歌 14.6

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印地語

梵文

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् | सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ

音譯

tatra sattvaṃ nirmalatvātprakāśakamanāmayam . sukhasaṅgena badhnāti jñānasaṅgena cānagha

繁體中文

其中，悅性（Sattva）因其純淨，故能發光且無害。無罪者啊，它透過對快樂的執著和對知識的執著來束縛（有身者）。

English

Among them, sattva, being pure, [Nirmala, pure-transparent, i.e., capable of resisting any form of ignorance, and hence as illuminator, i.e.a revealer of Consciousness.] is an illuminator and is harmless. O sinless one, it binds through attachment to happiness and attachment to knowledge.

釋義 — 繁體中文

悅性（Sattva）因其純淨與光明，會產生對快樂和知識的執著。這種執著，儘管看似正面，卻仍透過滋生驕傲和對「場」屬性的認同，而非對真我的認同，來束縛個體。

釋義 — English

Sattva is stainless like the crystal. It lays for one the trap of happiness and knowledge. It is a golden fetter. A Sattvic man compares himself with others and rejoices in his excellence. He is puffed up with his knowledge. His heart is filled with pride when he thinks that he,has more comforts or more pleasant experiences. He thinks? I am happy I am wise? and so he is bound as it were. These ideas really belong to the field but they are transferred through superimposition to the Self on account of the force of SattvaGuna.Rajas and Tamas are pitfalls on the path of knowledge.This attachment to happiness is an illusion. This is ignorance. An attribute of the object cannot belong to the subject. All the alities from desire to firmness (Cf.XIII.6) belong to the field. From ignorance? nondiscrimination is born and so the individual self is not able to discriminate between the permanent and the impermanent? the subject and the object.Knowledge is an attribute of the Antahkarana (inner instrument? viz.? mind? intellect? the unconscious and the ego) but not of the Self. It if were an attribute of the Self? it could not produce attachment and bondage. Sattva binds the soul to knowledge through attachment.

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繁體中文
English

तत्र

其中；सत्त्वम् — 悅性/純淨；निर्मलत्वात् — 因其純淨；प्रकाशकम् — 發光的/照亮的；अनामयम् — 無害的/無病的；सुखसङ्गेन — 透過對快樂的執著；बध्नाति — 束縛；ज्ञानसङ्गेन — 透過對知識的執著；च — 以及；अनग — 無罪者啊。

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14.1世尊說：我將再次宣說至高無上的知識，此乃一切知識中之最上者，諸牟尼（聖者）藉由了悟此知識，從此世達到了最高的圓滿。14.2那些依止此知識而與我合一者，即使在創世之時亦不復誕生，在毀滅之時亦不受苦痛。14.3我的子宮是偉大的原質（Mahad Brahma）。我將種子置於其中。婆羅多後裔啊，從那裡，一切眾生得以誕生。14.4貢蒂之子啊，無論何種形體從所有子宮中誕生，偉大的原質（Mahad Brahma）是它們的子宮，而我則是播下種子的父親。14.5大臂者啊，悅性（Sattva）、變性（Rajas）和惰性（Tamas）這三種源於原質（Prakriti）的特性，將不朽的有身者束縛於身體之中。14.7知道「羅闍」（Rajas）是激情之性，生於渴求與執著。俱胝之子啊，它透過對行動的執著，束縛著有身者。14.8然而，要知道「答磨」（Tamas）是生於無明，迷惑一切有身者。婆羅多後裔啊，它透過疏忽、懶惰和睡眠來束縛。14.9婆羅多後裔啊，悅性（Sattva）使人執著於快樂，羅闍（Rajas）使人執著於行動；而答磨（Tamas）則遮蔽知識，也導致疏忽。14.10婆羅多後裔啊，悅性（Sattva）透過壓制羅闍（Rajas）和答磨（Tamas）而增長；羅闍（Rajas）透過壓倒悅性（Sattva）和答磨（Tamas）而增長；答磨（Tamas）則透過支配悅性（Sattva）和羅闍（Rajas）而增長。14.11當知識之光透過此身體的所有門戶（感官）而放射時，那時就應當知道悅性（Sattva）已大大增長。