[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103) › 24.25 # 廣弘明集 24.25 廣弘明集 24.25 - **Language:** Classical Chinese ### [24.25](https://indike.org/pramana/in.bauddha.taisho.2103.24.25) 人所以不得道者。由於心神昏惑。心神所以昏惑。由於外物擾之。擾之大者其事有三。一則勢利榮名。二則妖妍靡曼。三則甘旨肥濃。榮名雖日用於心。要無晷刻之累。妖妍靡曼方之已深。甘旨肥濃為累甚切。萬事云云。皆三者之枝葉耳。聖人知不斷此三事求道無從可得。不得不為之立法使簡而易從也。若直云三事惑本。並宜禁絕。而此三事是人情所甚惑。念慮所難遣。雖有禁止之旨。事難卒從。譬於方舟濟河。豈不欲直至彼岸。河流既急。會無直濟之理。不得不從流邪靡久而獲至。非不願速事難故也。禁此三事宜有其端。何則食之於人不可頓息。其於情性三累莫甚。故推此晚食併置中前。自中之後清虛無事。因此無事念慮得簡。在始未專。在久自習。於是束以八支。紆以禁戒。靡曼之欲無由得前。榮名眾累稍隨事遣。故云往古諸佛過中不飡。此蓋是遣累之筌蹄。適道之捷徑。而或咸謂止於不食。此乃迷於向方。不知厥路者也。 > The reason why people fail to attain the Way is that their mind-spirit is dark and deluded. The reason why the mind-spirit is dark and deluded is that external things disturb it. The greatest disturbances are threefold: the first is power, profit, and honor; the second is alluring and sensual beauty; the third is sweet, delicious, rich, and heavy food. Although honor is daily applied to the mind, it essentially brings no constant hindrance from moment to moment. Sensual beauty is already deeper by comparison, yet rich and heavy food constitutes the most acute hindrance. The myriad clamorous matters are merely the branches and leaves of these three. The sages knew that without severing these three things, seeking the Way would be entirely unattainable, so they could not but establish rules for them that were simple and easy to follow. If they had simply declared that the three things are the roots of delusion and all should be strictly prohibited, yet these three things are what human passions are most deeply deluded by, and what thoughts find hardest to banish—then even though there were instructions prohibiting them, matters would be difficult to comply with straight away. For example, in crossing a river on a raft, who would not wish to go directly to the other shore? But since the river's current is swift, there is simply no way to cross straight over; one cannot but follow the current and steer diagonally, taking time to arrive. It is not that one does not wish for speed, but that circumstances make it difficult. Prohibiting these three things must have its starting point. Why is this? As for eating, it cannot be ceased all at once for human beings, yet among the three hindrances to emotional nature none is worse. Therefore, this evening meal was deferred and merged into before noon. From midday onward, one is pure, empty, and free of affairs. Because of this freedom from affairs, thoughts can be simplified. In the beginning, one is not yet concentrated; with time, it becomes habitual. Thereupon, binding them with the eight precepts and encircling them with the prohibitive rules, sensual desires have no avenue to advance, and the manifold burdens of honor and profit are gradually banished in accordance with circumstances. Therefore it is said that all Buddhas of the past did not eat past noon. This is merely a fish trap and hare snare for banishing burdens, a shortcut to reaching the Way. Yet some consider it to consist merely in not eating; this is to be confused about the direction, not knowing the road itself. > — English (machine translation) (machine translation) - [Previous: 24.24](https://indike.org/pramana/in.bauddha.taisho.2103.24.24) - [Next: 24.26](https://indike.org/pramana/in.bauddha.taisho.2103.24.26) - [Up: 24](https://indike.org/pramana/in.bauddha.taisho.2103.24) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.24.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.24.25](https://indike.org/pramana/in.bauddha.taisho.2103.24.25) · Pramāṇa