Visuddhimagga XI-26

Imañca pana āhāre paṭikkūlasaññaṃ anuyuttassa bhikkhuno rasataṇhāya cittaṃ patilīyati patikuṭati pativaṭṭati.

(食厌想的功德)于此食厌想而精勤的比丘,则退缩回转他的贪味之心。

Ñ(XI,26): When a bhikkhu devotes himself to this perception of repulsiveness in nutriment, his mind retreats, retracts and recoils from craving for flavours.



So kantāranittharaṇatthiko viya puttamaṃsaṃ vigatamado āhāraṃ āhāreti yāvadeva dukkhassa nittharaṇatthāya.

譬如欲渡沙漠的人,离去憍心而吃自己的儿子之肉,他只是为了要度脱苦海而取饮食。

Ñ: He nourishes himself with nutriment without vanity and only for the purpose of crossing over suffering, as one who seeks to cross over the desert eats his own dead child's flesh (S.ii,98).



Athassa appakasireneva kabaḷīkārāhārapariññāmukhena pañcakāmaguṇiko rāgo pariññaṃ gacchati.

因为遍知段食之故,则他不难于遍知五欲之贪。

Ñ: Then his greed for the five cords of sense desire comes to be fully understood without difficulty by means of the full understanding of the physical nutriment.



So pañcakāmaguṇapariññāmukhena rūpakkhandhaṃ parijānāti.

由于他遍知了五欲,亦得遍知于色蕴。

Ñ: He fully understands the materiality aggregate by means of the full-understanding of the five cords of sense desire.



Aparipakkādipaṭikkūlabhāvavasena cassa kāyagatāsatibhāvanāpi pāripūriṃ gacchati,

由于未消化等的厌恶的行相,他的身至念(业处)的修习亦得完成。

Ñ: Development of mindfulness occupied with the body comes to perfection in him through the repulsiveness of 'what is uncooked' and the rest.



asubhasaññāya anulomapaṭipadaṃ paṭipanno hoti.

他是行于不净想的随顺的行道。

Ñ: He has entered upon a way that is in conformity with the perception of foulness.



Imaṃ pana paṭipattiṃ nissāya diṭṭheva dhamme amatapariyosānataṃ anabhisambhuṇanto sugatiparāyano hotīti.

依此(食厌想的)行道,现世他虽然不能得达不死(涅盘)而终,但来世必至善趣。

Ñ: And by keeping to this way, even if he does not experience the deathless goal in this life, he is at least bound for a happy destiny.



Ayaṃ āhāre paṭikkūlasaññābhāvanāya vitthārakathā.

这是详论食厌想。

Ñ: This is the detailed explanation of the development of the perception of repulsiveness in nutriment.



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