薄伽梵歌 / 章 5 / 頌 22

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薄伽梵歌 5.22

英語

梵文

印地語

梵文

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते | आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः

音譯

ye hi saṃsparśajā bhogā duḥkhayonaya eva te . ādyantavantaḥ kaunteya na teṣu ramate budhaḥ

繁體中文

因為由感官接觸而生的享樂，確實是痛苦的根源，且有始有終。因此，喔，貢蒂之子，智者不樂於其中。

English

Since enjoyments that result from contact (with objects) are verily the sources of sorrow and have a beginning and an end, (therefore) O son of Kunti, the wise one does not delight in them.

釋義 — 繁體中文

人類追尋快樂，並在外在易逝的對象中尋找幸福。他未能尋得，反而背負了痛苦的重擔。你應當將感官從感官對象中抽離，因為其中毫無幸福可言，並將心意專注於內在不朽、充滿喜樂的自我。感官對象有始有終。與感官對象分離會給你帶來巨大的痛苦。在起源與終結之間，你體驗到一種空洞、短暫、虛幻的快樂。這種轉瞬即逝的快樂是由無明（Avidya）或無知所致。即使在另一個世界，你也會有相同的體驗。具備辨別力或自我知識的人，絕不會樂於這些感官對象。只有無知且充滿激情的人才會樂於感官對象。(參見《薄伽梵歌》第二章第14節；第十八章第38節)

釋義 — English

Man goes in est of joy and searches in the external perishable objects for his happiness. He fails to get it but instead he carries a load of sorrow on his head.You should withdraw the senses from the senseobjects as there is no trace of happiness in them and fix the min on the immortal? blissful Self within. The senseobjects have a beginning and an end. Separation from the senseobjects gives you a lot of pain. During the interval between the origin and the end you experience a hollow? momentary? illusory pleasure. This fleeting pleasure is due to Avidya or ignorance. Even in the other world you will have the same experience. He who is endowed with discrimination or the knowledge of the Self will never rejoice in these sensual objects. Only ignorant persons who are passionate will rejoice in the senseobjects. (Cf.II.14?XVIII.38)

梵文
繁體中文
English

ये (ye)

哪些；हि (hi) — 確實；संस्पर्शजाः (saṃsparśajāḥ) — 觸境而生；भोगाः (bhogā) — 享樂；दुःखयोनयः (duḥkhayonaya) — 痛苦的根源；एव (eva) — 僅僅；ते (te) — 它們；आद्यन्तवन्तः (ādyantavantaḥ) — 有始有終；कौन्तेय (kaunteya) — 喔，貢蒂之子；न (na) — 不；तेषु (teṣu) — 在那些之中；रमते (ramate) — 樂於；बुधः (budhaḥ) — 智者。

which

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5.1阿周那說：克里希納啊！您一方面讚揚捨棄業（Karma），另一方面又讚揚瑜伽（Yoga）。請您明確地告訴我，這兩者之中哪一個更好。5.2至尊主說：捨棄業（Karma）與業瑜伽（Karma-yoga）兩者皆能導向解脫。然而，在這兩者之中，業瑜伽（Karma-yoga）優於捨棄業（Karma）。5.3不憎恨亦不欲求者，應被視為恆常的捨棄者。大臂者啊！脫離二元對立之人，確能輕易從束縛中解脫。5.4愚者而非智者，言數論（Sankhya）與（業）瑜伽（Yoga）為異。任何一人若能正確依循其中之一，便能獲得兩者的果報。5.5數論（Sankhyas）所達之境，瑜伽士（Yogis）亦能達到。見數論（Sankhya）與瑜伽（Yoga）為一者，方為真見。5.6然而，大臂者啊！若無（業）瑜伽（Yoga），捨棄（Saṃnyāsa）難以達成。與瑜伽（Yoga）相應的禪修者（Muni），能迅速證得梵（Brahman）。5.7與瑜伽相應者，心靈純淨，制伏身心，降服感官，視己為眾生之自性，雖行事亦不沾染。5.8與自性相應的真理知者，雖觀、聽、觸、嗅、食、行、睡、呼吸，亦應思維：「我實無所為。」5.9言說、釋放、執取、開眼、閉眼時，亦確信感官僅於感官對象中運作。5.10凡將行動奉獻於梵，並捨棄執著而行事者，他不受罪惡所染，猶如蓮葉不沾水。