Itipurāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmīti etaṃ iminā piṇḍapātapaṭisevanena purāṇañca jighacchāvedanaṃ paṭihaṅkhāmi, navañca vedanaṃ aparimitabhojanapaccayaṃ āharahatthakaalaṃsāṭakatatravaṭṭakakākamāsakabhuttavamitakabrāhmaṇānaṃ aññataro viya na uppādessāmītipi paṭisevati, bhesajjamiva gilāno.
「我乃以此令灭旧受，不起新受」，是说他这样想：「我现在受用这种食物，[PTS 033] 为令除灭旧受的饥饿之苦，并不由于无限的食下去而生起新的苦受，不像食之过多而借助他人之手拉他起立，食之鼓腹以致不能穿衣，食之过多而跌卧在那里，食之充满至颈能为乌鸦啄[zhuó]取，食至呕吐而犹食的任何一种婆罗门那样，我实如病者用药一样。」
Ñ(I,93): Thus I shall put a stop to old feelings and shall not arouse new feelings: [33] thus as a sick man uses medicine, he uses [alms food, thinking]: 'By use of this alms food I shall put a stop to the old feeling of hunger, and I shall not arouse a new feeling by immoderate eating, like one of the [proverbial] brahmans, that is, one who eats till he has to be helped up by hand, or till his clothes will not meet, or till he rolls there [on the ground], or till crows can peck from his mouth, or till he vomits what he has eaten.
Atha vā yā adhunā asappāyāparimitabhojanaṃ nissāya purāṇakammapaccayavasena uppajjanato purāṇavedanāti vuccati. Sappāyaparimitabhojanena tassā paccayaṃ vināsento taṃ purāṇañca vedanaṃ paṭihaṅkhāmi.
或者现在因不适当及无限量的饮食所生起的苦痛是由于宿业之缘，故称「旧受」；我今以适当及适量之食，灭彼旧受之缘，而除旧受之苦。
Ñ: Or alternatively, there is that which is called "old feelings" because, being conditioned by former kamma, it arises now in dependence on unsuitable immoderate eating — I shall put a stop to that old feeling, forestalling its condition by suitable moderate eating.
Yā cāyaṃ adhunā kataṃ ayuttaparibhogakammūpacayaṃ nissāya āyatiṃ uppajjanato navavedanāti vuccati. Yuttaparibhogavasena tassā mūlaṃ anibbattento taṃ navañca vedanaṃ na uppādessāmīti evampettha attho daṭṭhabbo.
由于现在作不适当受用所积聚的业，将产生未来的新受之苦，故名「新受」；我今以适当的受用，则新受的根本不再生起，而新受的苦痛也不生了。当知这也是这里的意思。
Ñ: And there is that which is called "new feeling" because it will arise in the future in dependence on the accumulation of kamma consisting in making improper use [of the requisite of alms food] now — I shall also not arouse that new feeling, avoiding by means of proper use the production of its root'. This is how the meaning should be understood here.
Ettāvatā yuttaparibhogasaṅgaho attakilamathānuyogappahānaṃ dhammikasukhāpariccāgo ca dīpito hotīti veditabbo.
以上二句是显示采取适当的受用，舍断沉溺于苦行，不离于法乐。
Ñ: What has been shown so far can be understood to include proper use [of requisites], abandoning of devotion to self-mortification, and not giving up lawful bliss (pleasure).
No comments:
Post a Comment