Chinese
是为了（节制）的缘故。像那样的旧的感受应当消除，是指饥饿所引发的那些感受。新的感受不让它产生，是指吃得太饱所产生的那些感受。这就能完全避免少吃和多吃。像那样，是为了正确地显示适量。如果想知道消除旧的感受会变成什么，就应当分别思考：我会得到滋养、力量和安乐。那些也是先前所说的身体安住等等。如果想知道不产生新的感受会变成什么，就应当分别思考：我会变得没有过失，并且安住在接触中。那些也是像先前所说的随顺梵行一样。因此，由于没有吃得太饱的过失，应当认识到这本身就是没有过失。其中的过失有五种：昏沉、不悦、呵欠、被食物压迫和心灰意冷。由于身体的形色安乐与极其调柔相符，因此应当认识到这本身就是安住在安乐中。这样，以什么样的想法不吃，以什么样的想法吃，吃多少量，以及对食物有节制的益处是什么，对于这些分别进行思考后才吃饭，因此是分别思考后才吃饭。有些人说，通过四种分别来分别思考。四种分别中，应当舍弃的分别，是用四个词语来表达的。对量的分别也是用四个词语来表达的。对节制的分别是用两个词语来表达的。对节制的益处的分别，是用剩余的词语来表达的。还有，用四个词语是完全舍弃随顺欲妙的边，用三个词语是舍弃随顺自我折磨的边。用一个词语是成办中道。用五个词语是了知完全舍弃两种边的益处，用两个词语是成办中道的益处。车子的命根和伤口的两个比喻，只是先前所引用的。因此，种姓之子，善于忆念和
English
It is for the sake of (restraint). Such old feelings should be eliminated, which refers to those feelings aroused by hunger. New feelings are not allowed to arise, which refers to those feelings arising from eating too much. This completely avoids eating too little and eating too much. Like that, it is to correctly show moderation. If you want to know what will happen by eliminating old feelings, you should think separately: I will get nourishment, strength, and happiness. Those are also what was previously said about the body staying, etc. If you want to know what will happen if new feelings are not generated, you should think separately: I will become without fault and abide in contact. Those are also like following the Brahmacharya as previously said. Therefore, since there is no fault of eating too much, it should be recognized that this itself is without fault. There are five faults in it: drowsiness, displeasure, yawning, being oppressed by food, and discouragement. Because the body's complexion is comfortable and in accordance with extreme gentleness, it should be recognized that this itself is abiding in happiness. In this way, with what thought not to eat, with what thought to eat, how much to eat, and what are the benefits of moderation in food, after thinking about these separately, then eat, therefore, it is eating after separate consideration. Some say that it is after separate consideration through four distinctions. Among the four distinctions, the distinctions to be abandoned are expressed in four words. The distinction of quantity is also expressed in four words. The distinction of restraint is expressed in two words. The distinction of the benefits of restraint is expressed in the remaining words. Also, using four words is to completely abandon the extreme of following the pleasures of desire, and using three words is to abandon the extreme of following self-mortification. Using one word is to accomplish the Middle Way. Using five words is to realize the benefits of completely abandoning the two extremes, and using two words is the benefit of accomplishing the Middle Way. The two metaphors of the lifeline of the chariot and the wound are only those previously cited. Therefore, son of good family, skilled in mindfulness and
Chinese
具有殊胜正知者即是此，这是经部的片段。对此，以全部心意思考而如实观察，应当了知是在行住坐卧时。感受和意识的正知，是在禅定者和处于无色界的等持中时，按次第。分别念的正知，是起身且未入定时。此外，以全部心意思考而如实观察，从三者聚合而生触的因缘，所产生的感受、意识和心念，那些从正知中产生，直至触及之间转变。心念的体性，应当了知在此是分别念。此外，以全部心意思考而如实观察，由于没有一切烦恼，对于色和正知，感受等生起等，以感受和意识及行蕴等，忆念和具有殊胜正知，已经完全显示了。如此，对于四种住立的识，忆念和具有殊胜正知，已经完全显示了。对此，感受等虽是刹那性的，但由于持续忆念在其他时间也随之而行，应当了知是常住的。能忍受不是缓慢的，而是由于因缘的力量立即止灭的缘故。穷尽和触及将要转变，是从外部缓慢地，没有剩余地，相似的相续止灭的缘故。诸比丘，国王善见大王，不太冷也不太热，时节安乐，没有损害，因为他所吃、所饮、所调、所尝的都很好地舒适地消化，胃火平衡且具有消化能力，因此损害少，成为无病之自性者，这是经部的片段。对此，损害少，是因为食物和住所适宜而结合和精进的缘故，也有自性不是无病自性者，是无病自性者，也有自性不是损害少者，因为食物和住所不适宜的多的缘故。因此，说两者是为了一个能区别另一个的缘故。
English
That which possesses excellent mindfulness is this, which is a section of the Sutra Pitaka. Regarding this, contemplating with all one's mind and observing thoroughly, one should realize that it is when walking, staying, sitting, and lying down. Mindfulness of feeling and perception is when one is abiding in the samadhi of a meditator and the formless realms, in order. Mindfulness of conceptualization is when one is standing up and not abiding in samadhi. Furthermore, contemplating with all one's mind and observing thoroughly, due to the condition of contact arising from the aggregation of the three, whatever feelings, perceptions, and thoughts arise, those arise from mindfulness and transform until they are touched. The characteristic of thought should be understood here as conceptualization. Furthermore, contemplating with all one's mind and observing thoroughly, because there is no complete affliction, for form and mindfulness, the arising of feelings, etc., with feelings, perceptions, and volitional activities, remembrance and possessing excellent mindfulness, has been completely shown. Thus, for the four abidings of consciousness, remembrance and possessing excellent mindfulness have been completely shown. Regarding this, although feelings, etc., are momentary, one should realize that they are abiding because continuous remembrance follows even at other times. Endurance is not slow, but because of the power of conditions, it ceases immediately. Exhaustion and touching will transform because from the outside, slowly, without remainder, similar continuums cease. Monks, King Mahadarshana is neither too cold nor too hot, the seasons are pleasant, there is no harm, because whatever he eats, drinks, prepares, and tastes is well and comfortably digested, the gastric fire is balanced and has the ability to digest, therefore there is little harm and he becomes one of a nature without illness, this is a section of the Sutra Pitaka. Regarding this, little harm is because of combining and striving with food and suitable dwelling, and there are also those whose nature is not a nature without illness, there are those who are of a nature without illness, and there are also those whose nature is not one of little harm, because there is much unsuitable food and dwelling. Therefore, saying both is so that one can distinguish the other.
Tibetan
དེ་ལ་ཡང་རྒྱུ་ནི་ཕོ་བའི་དྲོད་སྙོམས་ཤིང་འཇུ་བར་བྱེད་པ་དང་ལྡན་པ་ཞེས་བྱ་བས་ཡང་དག་པར་སྙོན་ཏེ། ལུས་དང་བཅས་པའི་སྙོམས་པ་ཉིད་དུ་སྟོན་ཏོ། །སྙོམས་པ་དེ་ཡང་ཧ་ཅང་མི་གྲང་ཞིང་ཧ་ཅང་མི་དྲོ་བ་ཉིད་དང་དུས་ཚིགས་བདེ་བ་དང༌། གནོད་པ་མེད་པ་དང་ཞེས་བྱ་བ་ས་སྟོན་ཏོ། །འདིས་ནི་མ་སྙོམས་པ་ཉིད་རྣམ་པ་གསུམ་མེད་པའི་ཕྱིར་ཕོ་བའི་དྲོད་སྙོམས་པ་ཉིད་དུ་ཡང་དག་པར་སྟོན་ཏོ། །མ་སྙོམས་པ་ཉིད་རྣམ་པ་གསུམ་ལ་མེ་མ་སྙོམས་པ་ཉིད་ཀྱིས་ནི་དེས་མེའི་དྲོད་ཆུང་བས་ཧ་ཅང་གྲང་བའམ། མེའི་དྲོད་ཆེས་པས་ཧ་ཅང་དྲོད་ཆེ་བར་འགྱུར་རོ། །དུས་ཚིགས་མ་སྙོམས་པ་ཉིད་ཀྱིས་ནི་དེས་དུས་ཚིགས་རྣམས་འཕོ་བ་ན་སྐྱོན་རྣམས་རབ་ཏུ་འཁྲུག་པར་བྱེད་པའི་ཕྱིར་མི་བདེ་བར་འགྱུར་བའོ། ། ཟས་མ་སྙོམས་པ་ཉིད་ཀྱིས་ནི་དེས་ཟས་མི་འཕྲོད་པའི་སྐྱོན་ལས་གནོད་པ་སྐྱེད་པའོ། །སྙོམས་པ་ཉིད་བཤད་ནས། འཇུ་བར་བྱེད་པ་ཉིད་ནི་གང་གིས་ན་དེས་ཟོས་པ་དང་འཐུངས་པ་དང་འཆོས་པ་དང༌། མྱངས་པ་རྣམས་ལེགས་པར་བདེ་བར་འཇུ་ཞེས་བྱ་བས་འཆད་དེ། འདིས་ནི་ཟས་ཀྱི་རྣམ་པ་ཐམས་ཅད་དུས་སུ་ངལ་བ་མེད་པར་འཇུ་བར་བྱེད་པ་སྟོན་ཏོ། །དེ་ལ་ཟོས་པ་དང༌། འཐུངས་པ་དང་འཆོས་པ་དང་མྱངས་པ་ནི་བཟའ་བ་དང་བཏུད་བ་དང་བཅའ་བ་དང་བལྡག་པ་དང་གཞི་བ་པའི་དབྱེ་བས་རིག་པར་བྱའོ། །ཅི་འདོད་པ་བཞིན་ཐོབ་པ་ཚེགས་མེད་པར་ཐོབ་པ་ངན་ངོན་མ་ཡིན་པར་ཐོབ་པ་ཞེས་བྱ་བ་ནི་མདོ་སྡེའི་དུམ་བུའོ། །ཇི་སྲིད་འདོད་པ་དང་ནམ་འདོད་པ་དང༌། ཇི་ལྟ་བུ་འདོད་པ་མངོན་སུམ་དུ་བྱ་བ་ལ་དབང་པ་ཉིད་ཀྱི་ཕྱིར་རིག་པར་བྱ་སྟེ། ཡུན་རིང་པོ་དང༌། རིང་པོར་མི་ཐོགས་པ་དང་མཆོག་ཏུ་བྱུང་བ་རྣམས་མངོན་སུམ་དུ་བྱ་བ་ལ་དབང་བ་ཉིད་ཀྱི་ཕྱིར་ཞེས་བྱ་བའི་ཐ་ཚིག་སྟེ། ཐ་ཆད་ནི་ངན་ངོན་ཞེས་བྱ་བའི་ཕྱིར་རོ། །གཞན་དག་ན་རེ་ཚེགས་དང་ཉམས་པ་མེད་པ་ཉིད་ངན་ངོན་མ་ཡིན་པ་ཡིན་ནོ་ཞེས་ཟེར་རོ། །ཡིད་ཆེས་པའི་ལུང་ལས་ནི། །གང་ཞིག་རྫོགས་སྙོམས་ཞུགས་དང་མྱུར། །བསྟན་ཉིད་དེ་ནི་ཅི་འདོད་བཞིན། །སྩོགས་ཐོབ་ཡིན་པར་བཞེད་འདིར་ནི། །ཆུང་ཟད་ཙམ་གྱིས་གཏོང་བས་ན། །དེ་ཕྱིར་ངན་དོན་ཞེས་འབྱུང་ངོ༌། །དཔེར་ན་མེ་ཏོག་ཨུཏྤལའི་ཕྲེང་བ་ཞེས་བྱ་བ་རྒྱས་པར་འབྱུང་བ་ནས། ཟེགས་པ་ཉིད་དུ་འགྱུར། རྙིངས་པ་ཉིད་དུ་འགྱུར། སྐམས་པ་ཉིད་དུ་འགྱུར་ཞེས་བྱ་བའི་བར་ནི་མདོ་སྡེའི་དུམ་བུའོ། །དེ་ལ་ཟེགས་པ་ཉིད་དུ་འགྱུར་བ་ནི་རྣམ་པར་འགྱུར་བའི་ཕྱིར་རོ། །རྙིངས་པ་ཉི
Chinese
對此，原因在於胃的熱度均衡且具有消化能力，這被正確地認為是與身體相關的均衡狀態的顯示。這種均衡是指既不太冷也不太熱，時令適宜，沒有損害等等。這表明，由於沒有三種不均衡的狀態，因此胃的熱度才是真正均衡的。三種不均衡的狀態中，火的不均衡是指由於火的熱度過小而變得非常冷，或者由於火的熱度過大而變得非常熱。時令不均衡是指時令變換時，由於各種問題劇烈擾動而變得不適。食物不均衡是指由於不適宜的食物所產生的問題而造成損害。在闡述了均衡之後，消化能力是指通過食用、飲用、咀嚼和品嚐等方式，能夠良好且舒適地消化食物。這表明能夠在任何時候毫不費力地消化所有種類的食物。其中，食用、飲用、咀嚼和品嚐等可以通過吃、喝、準備、舔和磨碎等方式來理解。隨心所欲地獲得，毫不費力地獲得，沒有任何不好的獲得，這是經部的段落。應當理解為，由於能夠隨意地實現想要的時間、想要的方式和想要的事物，因此能夠隨意地實現長久、不久和殊勝的事物。這是詞的定義，因為「ཐ་ཆད་」是指不好的。其他人認為，沒有困難和衰退就是沒有不好。在可信的經文中說： 「何者圓滿均衡入與速，所示即是如意得，此處略有捨棄故，因此說為劣義。」 例如，名為蓮花花環的比喻中，從盛開到變成花粉、變成陳舊、變成乾枯等等，這是經部的段落。其中，變成花粉是指轉變。
English
Regarding this, the cause is that the stomach's heat is balanced and has the ability to digest, which is rightly considered to be a manifestation of the equilibrium associated with the body. This equilibrium means neither too cold nor too hot, the seasons are favorable, and there is no harm, etc. This indicates that because there are no three types of imbalances, the stomach's heat is truly balanced. Among the three types of imbalances, fire imbalance means becoming very cold due to the smallness of the fire's heat, or becoming very hot due to the excessiveness of the fire's heat. Seasonal imbalance means becoming uncomfortable when the seasons change because various problems are violently disturbed. Food imbalance means causing harm due to problems arising from unsuitable food. After explaining equilibrium, the ability to digest means being able to digest food well and comfortably through eating, drinking, chewing, and tasting. This indicates that it can digest all kinds of food effortlessly at any time. Among them, eating, drinking, chewing, and tasting can be understood through distinctions such as eating, drinking, preparing, licking, and grinding. Obtaining as desired, obtaining effortlessly, obtaining without anything bad, this is a passage from the Sutra. It should be understood that because one has the power to manifest what one wants, when one wants, and how one wants, one has the power to manifest things that are long-lasting, not long-lasting, and supreme. This is the definition of the word, because "ཐ་ཆད་" (tha chad) means bad. Others say that the absence of difficulty and decline is what is not bad. In a credible scripture it says: "Whatever is complete, balanced, entered, and swift, that which is shown is obtained as desired; here, because there is a slight abandonment, therefore it is said to be of inferior meaning." For example, in the metaphor of a lotus garland, from blooming to becoming pollen, becoming old, becoming withered, etc., this is a passage from the Sutra. Among them, becoming pollen means transforming.