[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 71.35 # 法苑珠林 71.35 法苑珠林 71.35 - **Language:** Classical Chinese ### [71.35](https://indike.org/pramana/in.bauddha.taisho.2122.71.35) 竊尋經論。行者修道。皆云五欲是障道本。若不學斷無由證聖。欲知根本略述三種。一自內五根。二外諸五塵。三所生五識。由此三故能生染欲。故涅槃經云。善男子。譬如惡象心未調順。有人乘之不隨意去。遠離城邑至空曠處。不能善攝。此五根者亦復如是。將人遠離涅槃城邑。至於生死曠野之處。善男子。譬如佞臣教王作惡。五根佞臣亦復如是。常教眾生造無量惡。譬如惡子不受師長父母教勅。則無惡不造。不調五根亦復如是。不受師長善言教勅。無惡不造。善男子。凡夫之人不攝五根。常為地獄畜生餓鬼之所賊害。亦如怨盜害及善人。又遺教經云。五根賊禍殃及累世。為害甚重。不可不慎。是故智者。制而不隨。持之如賊。假令縱之。皆亦不久。見其磨滅也。夫論蓋者。是蔭覆義。謂覆障行者令志性昏沈。定慧不明隱沒善人。是修正道障故名為蓋。故對法論云。此蓋能令善品不得顯了。是蓋義。覆蔽其心障諸善品令不得轉。故名蓋義。前之五欲。從外五塵而生。此之五蓋。從內五根而發也。 > Humbly examining the sūtras and treatises, when practitioners cultivate the Path, all say that the five desires are the root of obstacles to the Path. If one does not learn to sever them, there is no way to realize sagehood. If one wishes to know their root, three kinds are briefly stated: first, internally, the five sense faculties; second, externally, the five sense objects; third, the five consciousnesses produced thereby. Due to these three, defiled desire can arise. Therefore, the \*Mahāparinirvāṇa-sūtra\* says: 'Good sons, it is like a vicious elephant whose mind is not yet tamed. If a person rides it, it does not go according to his wishes, but leaves the cities and towns far behind to go into open wilderness, beyond his ability to control well. These five sense faculties are also like this: they take a person far away from the city of nirvāṇa to the wilderness of saṃsāra. Good sons, it is like a flattering minister who teaches the king to do evil; the flattering ministers of the five sense faculties are also like this, constantly teaching sentient beings to commit immeasurable evils. It is like an evil son who does not accept the instructions of teachers, elders, and parents, and thus there is no evil he will not commit; untamed five sense faculties are also like this, not accepting the good words and instructions of teachers and elders, and committing every evil. Good sons, ordinary people who do not restrain their five sense faculties are constantly plundered and harmed by hell, animals, and hungry ghosts, just as resentful bandits bring harm to good people.' Furthermore, the \*Yijiao jing\* says: 'The calamity of the thieves of the five faculties brings disaster across multiple lifetimes; their harm is exceedingly grave, and one cannot fail to be cautious. Therefore, the wise restrain them and do not follow them, holding them as if they were thieves. Even if one gives way to them, before long one sees their destruction.' Now, as for 'hindrances' (nīvaraṇa), it means to shade and cover; that is, covering and obstructing the practitioner, causing their resolve and nature to sink into gloom, concentration and wisdom to lose their clarity, and eclipsing good people. Being obstacles to cultivating the right path, they are called 'hindrances'. Therefore, the \*Abhidharmasamuccaya\* says: 'These hindrances cause good factors to fail to become evident; this is the meaning of hindrance. Covering their minds and obstructing various good factors so that they cannot function—hence it is called the meaning of hindrance.' The preceding five desires arise from the external five sense objects; these five hindrances burst forth from the internal five sense faculties. > — English (machine translation) (machine translation) - [Previous: 71.34](https://indike.org/pramana/in.bauddha.taisho.2122.71.34) - [Next: 71.36](https://indike.org/pramana/in.bauddha.taisho.2122.71.36) - [Up: 71](https://indike.org/pramana/in.bauddha.taisho.2122.71) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.71.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.71.35](https://indike.org/pramana/in.bauddha.taisho.2122.71.35) · Pramāṇa