Tattha dīghaṃ vā assasantoti dīghaṃ vā assāsaṃ pavattayanto.
(安般念的十六事)此中(一)「出息长」即维持长的出息。[PTS 272]
Ñ(VIII,164): Herein, breathing in long (assasanto) is producing a long in-breath. [272] '
Assāsoti bahi nikkhamanavāto.
「出息」(assāsa)是外出的息,
Ñ: Assāsa is the wind issuing out;
Passāsoti anto pavisanavātoti vinayaṭṭhakathāyaṃ vuttaṃ.
「入息」(passāsa)是内入的息──这是根据毗奈耶义疏说的。
Ñ: passāsa is the wind entering in' is said in the Vinaya Commentary.
Suttantaṭṭhakathāsu pana uppaṭipāṭiyā āgataṃ.
然而诸经的义疏则所说相反(即以assāsa为入息,passāsa为出息)。
Ñ: But in the Suttanta Commentaries it is given in the opposite sense.
Tattha sabbesampi gabbhaseyyakānaṃ mātukucchito nikkhamanakāle paṭhamaṃ abbhantaravāto bahi nikkhamati.
在此(两说)中。一切的胎儿从母胎出来之时,最初是内部的息先外出,
Ñ: Herein, when any infant comes out from the mother's womb, first the wind from within goes out
Pacchā bāhiravāto sukhumarajaṃ gahetvā abbhantaraṃ pavisanto tāluṃ āhacca nibbāyati.
然后外面的气带着微尘而进入内部,(更外出)触口盖后而灭(故依律的义疏说为正当),
Ñ: and subsequently the wind from without enters in with fine dust, strikes the palate and is extinguished [with the infant's sneezing].
Evaṃ tāva assāsapassāsā veditabbā.
当如是先知以上的出入息(之义)。
Ñ: This, firstly, is how assāsa and passāsa should be understood.
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