俱舍論頌疏論本 8.15

8.15

問：「此中欲言，為說何法？」答：「略說段食、婬所引貪（解云：婬貪、食貪名之為欲耳也）。如經頌云：『世諸妙境非真欲，真欲謂人分別貪。妙境如本住世間，智者於中已除欲（此頌是佛說，舍利子為人誦，意取貪心名欲，非境也）。』邪命外道便詰舍利子言：『若世妙境非真欲，真欲謂人分別貪。苾芻應名受欲人，起惡分別尋思故（解云：此外道意，取外境為真欲體，不遠而住，難舍利子也）。若世妙境是真欲，真欲非人分別貪。汝師應名受欲人，恒觀可意妙色故。』（解云：此外道師實觀可意色，舍利子報言：『汝師實觀可意色，而不名受欲人，明知真欲是貪，非關外境。』外道於是默然而去也）。」

Question: "In this context, what dharma does the word 'desire' denote?" Answer: "Briefly stated, it denotes the greed induced by solid food and sexual intercourse (explanation: sexual greed and food greed are termed 'desire'). As a sūtra verse states: 'The world's exquisite objects are not true desire; / True desire is a person's conceptual greed. / Exquisite objects remain as they are in the world; / The wise have already eliminated desire regarding them.' (This verse was spoken by the Buddha, and Śāriputra recited it to others; the intention is to take the greedy mind as desire, not the objective objects.) An Ājīvika tīrthika then interrogated Śāriputra, saying: 'If the world's exquisite objects are not true desire, / And true desire is a person's conceptual greed, / Then a monk ought to be named a consumer of desire, / Because he gives rise to bad conceptual thoughts. (Explanation: this tīrthika's intention was to take external objects as the essence of true desire, and staying close by, he challenged Śāriputra.) If the world's exquisite objects are true desire, / And true desire is not a person's conceptual greed, / Then your teacher ought to be named a consumer of desire, / Because he constantly looks upon delightful, exquisite form.' (Explanation: this tīrthika's teacher actually looked upon delightful form; Śāriputra replied, saying: 'Your teacher actually looks upon delightful form, yet is not named a consumer of desire; clearly one knows that true desire is greed, and is not concerned with external objects.' The tīrthika thereupon departed in silence.)"