2011年2月17日星期四

第一章 古印度的素食主義 4

Shravasti Dhammika, To EAT OR NOT TO EAT MEAT: A BUDDHIST REFLECTION

Chapter 1   Vegetarianism in ancient India

4.  There are several places in the scriptures where the Buddha is described as having eaten meat. Anguttara Nikaya III, 49 mentions that the Buddha was once served sukara mamsa with jujube fruit. This term can be translated with certainty as sukara = pig, mamsa = meat or flesh. In another place it distinctly says that a man sent his servant to the market to buy meat so it could be prepared and offered to the Buddha (Anguttara Nikaya IV,187). Yet another text mentions in passing that a group of people “boiled porridge and rice, made soup and minced meat” (mamsani kottenti) while preparing a feast for the Buddha and his monks (Vinaya I, 239). Once some men slaughtered a cow, cooked it and then one of them gave “the best cuts of the cooked meat” (mamse pakke varamamsani) to a nun who subsequently offered it to the Buddha (Vinaya III, 208). It is important to point out that the Tipitaka very rarely mentions anything the Buddha ate, this not being its purpose

達爾卡法師 著   伍煥炤 譯 :《吃肉還是不吃肉:佛教的反思》

第一章   古印度的素食主義

4.  佛經中有幾處地方描述佛陀吃過肉。《增支部》(III, 49) 提到佛陀有一次吃配有棗的sukara mamsa。這個詞語可以肯定翻譯成豬肉 (sukara = 豬,mamsa = 肉)。佛經另一處也明確提到,一個男人派僕人到市場購買肉類,烹調後以便供養佛陀 (《增支部》IV, 187)。另一經文也提及,一些人在為佛陀和比丘們準備膳食時「熬粥和煮飯,煲湯和煮碎肉」(mamsani kottenti) (《律藏》I, 239) 。有一次,一些男人把一隻牛屠宰和煮熟,然後其中一人把「最好一部份的肉」 (mamse pakke varamamsani) 供養一位比丘尼,而她隨後用來供養佛陀 (《律藏》 III, 208)。有一點很重要,就是《大藏經》很少提及佛陀吃的東西,這亦不是它的目的。

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