翻譯名義集 7.72

7.72

[Upoṣadha] In Chinese, this means "receiving the fast," and also "increase and growth," meaning to receive and uphold the fasting rules and increase one's good roots. Shen Yue (styled Xiuwen) of the Southern Qi composed a treatise saying: "The reason why people cannot attain the Way is that the mind and spirit are deluded and confused. The reason why the mind and spirit are deluded and confused is that external objects disturb them. Of those that disturb them greatly, there are three matters: the first is glory, fame, power, and profit; the second is seductive beauty and delicate charms; the third is sweet delicacies and rich foods. Although glory and fame are employed daily in the mind, essentially they do not burden it at every moment; seductive beauty and delicate charms, compared to them, are already deeper; sweet delicacies and rich foods are the most severe burden. The myriad affairs (and so forth) are all merely branches and leaves of these three. The sages knew that without severing these three things, seeking the Way would be impossible. They did not legislate for them in a way that made them easy to follow. If one were simply to say that these three matters are the roots of delusion and should all be prohibited and extinguished, yet these three matters are what human feelings are most deluded by and whose burdens of thought are hardest to dispel. Even though there is the intention of prohibition, it is difficult to follow immediately. It is like crossing a river on a raft: who would not wish to go directly to the other shore? Yet the river's current is swift; there is truly no principle of crossing straight across. One cannot but follow the deflected current and, after some time, succeed in arriving. It is not that one does not desire swiftness, but that the matter is difficult. In prohibiting these three matters, there must be a starting point. Why is this? As for food to humans, it cannot be stopped at once; yet to their emotions and nature, nothing burdens them more. Therefore, taking this evening meal, it is combined and placed before noon. From midday onward, all is clear, void, and without business. Through this being without business, thoughts and worries can be simplified. In the beginning one is not yet focused, but with time it becomes habitual. Thereupon one binds oneself with the eight limbs and constrains oneself with the prohibitive precepts; the desires for delicate charms have no way to come forward, and glory, fame, and the multitude of burdens are gradually dispelled through practice. Therefore it is said that all the Buddhas of the past did not eat past noon: this is truly a fish trap to dispel burdens, a shortcut to approach the Way. Yet the confused think it is merely about not eating; this is being lost regarding direction, not knowing the road." In various sūtras, the Buddha said: "Not eating after noon has five benefits: first, less lust; second, less sleep; third, attaining a focused mind; fourth, no downward flatulence; fifth, the body attains peace and stability, and is not stricken with disease." The Sifen jie says: "If a bhikṣu eats at improper times, it is a pāyattika."