訶欲第二
Restraining Desire, Part 2
所言訶欲者，謂五欲也。凡欲坐禪，修習止觀，必須訶責。五欲者：是世間色、聲、香、味、觸；常能誑惑一切凡夫，令生愛著。若能深知過罪，即不親近，是名訶欲。
What is meant by "censuring desires"? It refers to the five desires. Whenever one wishes to sit in meditation and cultivate calm abiding and insight, one must censure them. The five desires are: the worldly attractions of sight, sound, smell, taste, and touch. They constantly deceive and delude all ordinary people, causing them to generate attachment. If one can deeply understand their faults and wrongdoing, one will not draw near to them—this is called censuring desires.
一、訶色欲者，所謂：男女形貌端嚴，修目長眉，朱唇素齒；及世間寶物，青黃赤白，紅紫縹綠，種種妙色；能令愚人見則生愛，作諸惡業。如頻婆娑羅王，以色欲故，身入敵國，在婬女阿梵波羅房中；優填王以色染故，截五百仙人手足；如此等種種過罪。
First, the condemnation of lust for physical forms: It refers to men and women with handsome features and beautiful appearances—long eyebrows and lovely eyes, red lips and white teeth—as well as worldly treasures in blue, yellow, red, white, crimson, purple, and pale green, and all kinds of enchanting colors. These can make foolish people develop desire upon seeing them and commit all kinds of evil karma. For example, King Bimbisara, because of lust for physical forms, entered an enemy country and stayed in the room of the courtesan Amrapali; King Udayana, because his mind was stained by lust, cut off the hands and feet of five hundred sages. These are the various sins and faults of this kind.
二、訶聲欲者，所謂：箜篌箏笛、絲竹金石音樂之聲；及男女歌詠讚誦等聲；能令凡夫聞即染著，起諸惡業。如五百仙人雪山住，聞甄陀羅女歌聲，即失禪定，心醉狂亂。如是等種種因緣，知聲過罪。
Second, regarding the criticism of the desire for sounds: these include the sounds of harps, zithers, flutes, and bamboo and metal instruments; as well as the sounds of men and women singing, chanting, and reciting. These can cause ordinary people, upon hearing them, to become attached and give rise to various unwholesome karma. For example, five hundred sages were living in the Snow Mountains when they heard the singing of the Kinnara maidens. They immediately lost their meditation and became infatuated, their minds wild and confused. Through various such causes and conditions, one should understand the faults and transgressions of sound.
三、訶香欲者，所謂：男女身香，世間飲食馨香，及一切薰香等；愚人不了香相，聞即愛著，開結使門。如一比丘在蓮華池邊，聞華香氣，心生愛樂，池神即大訶責：「何故偷我香氣？」以著香故，令諸結使臥者皆起。如是等種種因緣，知香過罪。
Third, regarding the desire for fragrance: this refers to the scent of men's and women's bodies, the pleasing aromas of food and drink in the world, and all kinds of incense and perfumes. Foolish people do not understand the true nature of fragrance—as soon as they smell it, they become attached, opening the door to their afflictions. For example, a monk was once sitting by a lotus pond when he smelled the fragrance of the flowers and his mind filled with delight. The pond spirit immediately scolded him harshly: "Why are you stealing my fragrance?" Because of his attachment to scent, all the afflictions that had been lying dormant within him rose up. Through various such stories, we understand the faults and dangers of fragrance.
四、訶味欲者，所謂：苦、酸、甘、辛、鹹、淡等種種飲食肴膳美味，能令凡夫心生染著，起不善業。如一沙彌染著酪味，命終之後，生在酪中，受其蟲身。如是等種種因緣，知味過罪。
Fourth, on the fault of craving flavors: The various kinds of food and delicacies—bitter, sour, sweet, pungent, salty, bland, and so on—can cause ordinary people to develop attachment and give rise to unwholesome karma. For example, a novice monk became attached to the taste of yogurt, and after he died, he was reborn inside yogurt, taking the body of an insect. Through various such causes and conditions, one should understand the faults and transgressions of flavor.
五、訶觸欲者，男女身分柔軟細滑；寒時體溫，熱時體涼，及諸好觸。愚人無智，為之沈沒，起障道業。如一角仙因觸欲故，遂失神通，為婬女騎頸。如是等種種因緣，知觸過罪。
如上訶欲之法，出《摩訶衍論》中說。復云：「哀哉眾生！常為五欲所惱，而猶求之不已。」此五欲者，得之轉劇，如火益薪，其焰轉熾。五欲無樂，如狗嚙枯骨。五欲增諍，如鳥競肉。五欲燒人，如逆風執炬。五欲害人，如踐毒蛇。五欲無實，如夢所得。五欲不久，假借須臾，如擊石火。智者思之，亦如怨賊。世人愚惑，貪著五欲，至死不捨，後受無量苦惱。
此五欲法，與畜生同有；一切眾生，常為五欲所使，名欲奴僕；坐此弊欲，沈墮三塗。我今修禪，復為障蔽，此為大賊，急當遠之。如禪經偈中說：
「生死不斷絕， 貪欲嗜味故。
養冤入丘塚， 虛受諸辛苦。
身臭如死屍， 九孔流不淨。
如廁蟲樂糞， 愚人身無異。
智者應觀身， 不貪染世樂；
無累無所欲， 是名真涅槃。
如諸佛所說， 一心一意行，
數息在禪定， 是名行頭陀。」