釋氏要覽 1.471

1.471

弘明集。南齊沈約字休文撰論曰。人所以不得道者。由於心神昏惑。心所昏惑由於外物擾之擾之大者。其事有三。一則榮名勢利。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為之立法使而易從也。若直言三事惑本。乃宜禁絕。而此三事。是人情所惑甚。念慮所難遣。雖有禁之旨事難卒從。譬於方舟濟河。豈不欲直至彼岸。河既急會無直濟之理。不得不從邪流。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。不可頓息於其情性。三累莫甚故。以此晚食併置中前。自中之後清虛無事。因此無事。念慮得簡。在始未專。在久自習。於是束八支。紆以禁戒。靡曼之欲。無由得前榮名眾累稍從事遣。故云。往古諸佛。過中不食。蓋是遣累之筌罤。適道之捷徑。而惑者謂止於不食此。乃迷於向方。不知厥路者也。

In the Hongming ji, Shen Yue (courtesy name Xiuwen) of the Southern Qi composed a treatise stating: The reason why humans do not attain the Way is that the mind and spirit are confused and deluded. The mind is confused and deluded because external objects disturb it. Of those things that greatly disturb it, there are three matters: first, glory, fame, power, and gain; second, alluring, delicate beauty; third, sweet, savory, rich, and fatty foods. Though glory and fame are dealt with daily, in the mind they are essentially not an encumbrance of every moment. Alluring, delicate beauty, by comparison, goes deeper. Sweet, savory, rich, and fatty foods encumber most acutely. The myriad affairs in all their multiplicity are merely the branches and leaves of these three. The sage, knowing that without severing these three matters seeking the Way cannot be achieved, yet did not institute a rule immediately to make it easy to follow. If he were directly to say that these three matters are the roots of delusion and ought to be banned and severed, yet because these three matters are what human feelings are most deluded by and thoughts find hardest to dispel, though there were an edict of prohibition, it would be difficult to comply with at once. It is comparable to crossing a river on a raft: how could one not wish to go directly to the other bank? But since the current is swift, there is naturally no principle of crossing straight over; one cannot help but follow the oblique current, and only after taking time does one manage to arrive—not because one does not wish for speed, but because the task is difficult. Banning these three matters must have its starting point. Why? Because as for food to human beings, it cannot be stopped abruptly, yet of one's nature and inclinations, none of the three encumbrances is more severe [than this]. Therefore, this evening meal was merged and placed before noon. From noon onward, one is pure, empty, and free of concerns. Because of this freedom from concerns, thoughts are simplified. In the beginning one is not yet focused; after a long time one naturally becomes accustomed. Thereupon, one binds the eight limbs and constrains them with prohibitions and precepts; the desires for delicate beauty have no way to advance, and glory, fame, and the multitude of encumbrances are gradually dispelled through practice. Therefore it is said: The Buddhas of the past did not eat past noon. This is indeed the fish trap to dispel encumbrances and the shortcut to reach the Way! Yet deluded people claim it stops at merely not eating: this is being confused about the direction and not knowing the path.