三 呵欲
Chapter 3: Curbing Desire
(此及下棄蓋具緣等三門。及後坐禪法中調和等七門。皆約天台止觀中說。今以兼於置道場禮懺之法。故加數門〔門〕而用之。彼先說具緣後明呵欵棄蓋。今以呵欲棄葢。皆是洗心令淨。堪入道場意義。宜次簡器。故却在具緣之前也)。雖簡得根器堪可修禪。其中有不識五欲過患者。數為塵境所惑(惑者令人希望須得也)。故此呵之。欲有五種。謂色聲香味觸。此五常能誑惑凡夫。令生受者失於道志。故欲禮懺修禪觀者。必須呵責。令心永不繫念。色者。男女等恣媚之態。及金寶等珍貴之物。紅紫等鮮妙之色。能令愚人見即貪愛。作諸惡業。如頻婆羅王。以色慾故。身入敵國。獨在婬女阿梵婆羅房中。被擒受辱而死。優填王財色為染。以色染故。截五百仙人手足。今世上亦多有為財色者。聲者。謂種種男女歌詠等聲。如五百仙人。雪山中住。聞甄迦羅女歌聲。即失禪定。醉惑狂亂。香者。飲食等種種香。及一切熏香。味者。亦飲食等種美味。如沙彌愛酪。命終為酪中蟲。觸者。男女身分柔耎細滑。寒時得溫。熱時得涼。如獨角仙因觸欲故失神通。被婬女騎項。問。云何呵之。答。如摩訶衍中說(天台每節皆云。廣如摩訶衍中說)。哀哉眾生。常為五欲所惱。而猶求之不已。五欲者得之轉劇。如火益薪其炎轉威。五欲無益。如狗嚙枯骨。五欲增諍。如烏競肉。五欲燒人。如逆風執炬。五欲害人。如踐惡虵。五欲無實。如夢所得。五欲不久。亦如假借。須臾摩滅。世人愚惑。貪著五欲。至死不捨。為之後世受無量苦。若貪此五欲。與畜生同。一切眾生。常為五欲所使。名為奴僕。乘此弊欲墮落三途。我今修禪。復為障蔽。此為大賊。當急遠之。如禪經中偈說。
Though we have selected those of suitable capacity for cultivation, there are still those among them who do not recognize the dangers of the five desires, and are repeatedly misled by sense objects. For this reason, we must now critique these desires.
There are five kinds of desire: those of form, sound, smell, taste, and touch. These five constantly delude ordinary people, causing them to lose their resolve on the path. Therefore, anyone wishing to engage in repentance, cultivation, or meditation must strongly critique these desires, keeping the mind from ever being bound by them.
**Desire for Form (Sight):** This includes the seductive appearances of men and women, precious items like gold and jewels, and brilliant colors like red and purple. These things cause ignorant people to feel greed and attachment upon seeing them, leading them to commit evil deeds. For example, King Bimbisara, because of his desire for form, entered enemy territory alone and stayed in the house of the courtesan Amrapali, where he was captured, humiliated, and killed. King Udayana was tainted by wealth and form; because of his desire for form, he had the hands and feet of five hundred immortals cut off. Even today, many people ruin themselves for wealth and appearance.
**Desire for Sound:** This includes the various songs and voices of men and women. For example, five hundred immortals living in the Himalayas lost their meditative concentration and became drunk with confusion and madness upon hearing the singing of the courtesan *Kenkarika*.
**Desire for Smell:** This includes the fragrances of food and drink, as well as all kinds of incense and perfumes.
**Desire for Taste:** This includes the delicious flavors of food and drink. For example, a novice monk who loved cheese was reborn as a maggot in a piece of cheese after his death.
**Desire for Touch:** This includes the softness and smoothness of the male and female body; the warmth of cold weather; the coolness of hot weather. For example, the Unicorn Immortal (Ekapada Rishi) lost his supernatural powers due to desire for touch, and was eventually ridden around the neck by a courtesan.
**How to Critique These Desires:** As explained in the Mahayana scriptures, we should reflect thus: "Alas! Sentient beings are constantly troubled by the five desires, and yet they seek them without end. When these five desires are obtained, they only intensify, like adding fuel to a fire, making it burn even more fiercely. The five desires bring no benefit; they are like a dog gnawing a dry bone. The five desires increase conflict, like birds fighting over a piece of meat. The five desires burn a person, like carrying a torch against the wind. The five desires harm a person, like stepping on a poisonous snake. The five desires are unreal, like something obtained in a dream. The five desires do not last; they are like borrowed things, vanishing in a moment. Ordinary people, foolish and deluded, cling to the five desires until death, never letting them go. For this, they will suffer countless hardships in future lives. If you crave these five desires, you are no different from an animal. All sentient beings are constantly driven by the five desires, becoming their slaves. Driven by these base desires, they fall into the three lower realms. Now, as I cultivate meditation, these very desires become obstacles and hindrances. They are great thieves that must be swiftly avoided."
As the verse in the Meditation Sutra says [it continues with the actual verse].
生死不斷絕 貪欲嗜味故 養怨入丘塚
唐受諸辛苦 身臭如死尸 九孔流不淨
如廁蟲樂糞 愚貪身無異 智者應觀心
不貪染世間 無累無所欲 是名真涅槃
如諸佛所說 一心一意行 數息在靜定
是名頭陀行
Birth and death never cease Because of craving, tastes, and desires— Nourishing enemies that drag us to the grave.
In vain we endure all kinds of suffering. The body stinks like a corpse, Nine orifices oozing filth constantly.
Just as worms delight in dung, Fools cling to the body in their ignorance. The wise should observe the mind, Unattached to this world.
With no burdens, no cravings— This is true peace, true Nirvana. As all Buddhas have taught, Focus your mind, one-pointed, Practice breath meditation in stillness and calm.
This is called the austere practice, The dhuta practice.