止觀輔行傳弘決 4.24

4.24

○第二訶五欲中，文五義五，意唯在一。五義又二，所謂事、理。下去文意與五緣同，先事、次理。繫者，絆也。五中一一皆約依正二報、有情無情而生於欲。「貪色」者，論云「譬如有人貪著好果，上樹之時而不肯下。時人倒樹，樹傾乃墮，身首毀壞因茲而死。」是故須訶。「眸」者，眼珠也。「睞」者，旁視也。又云：眸者，目童子也。《孟子》云「心中正則眸子明。」「翠」者，翡翠也。《異物誌》云「巢於高樹，離地六七丈。夷人下之，取其子。」《說文》云「赤雀形大如燕，翅羽碧色。」今從翅色以名眉色。「皓」者白光，亦尤白也。「如難陀為欲持戒」者，《入胎藏經》云「世尊在迦毘羅城。佛知難陀受戒時至，至門放光照宅。難陀云：『必是世尊。』遣使看，果是世尊。難陀欲自看，婦云：『若許出看，必令出家。』即牽其衣。難陀云：『少時還。』婦云：『濕額未乾須還。』答：『如所要。』佛令取鉢盛飯，盛飯出，佛已去，過與阿難。阿難言：『誰邊得鉢？』答言：『佛邊得鉢。』阿難言：『還送與佛。』難陀即往送鉢與佛。佛令剃頭，語剃者言：『勿持刀臨閻浮提王頂。』又念：『且順世尊，暮當歸去。』佛知其念，化作大坑。如其命終，何得歸也。佛告阿難：『令難陀作知事。』阿難傳佛語，難陀言：『知事者如何？』阿難曰：『於寺中檢校。』問：『何所作？』答：『諸比丘乞食去，應掃地灑水，取新牛糞淨土。防守失落，與僧閉門戶等。至曉當開門，掃灑大小便處。』僧去後，欲為僧閉門，閉西東開、閉東西開等，念曰：『縱有失落，我為王時更造百千好寺倍於今日。』即便還家。從大道行，恐佛還，乃從小道。仍逢佛，歸隱樹枝，風吹身現。佛問：『何故來？』答：『憶婦。』佛却將出城，至鹿子母園。佛問：『汝曾見香醉山不？』答：『未見。』佛令捉衣角飛，須臾見山。山上有果樹，樹下有雌彌猴，無一目，被燒竟。佛問：『何如天？』答：『天無欲，何得比此？』問：『汝見天不？』答：『未見。』佛令捉衣角，尋至三十三天。令遊觀，至歡喜園，見婇女及見交合園等，見種種音聲。有一處天女無夫，問佛，佛令問天。天答：『佛弟難陀持戒生此，當為我夫。』佛問難陀：『天女何如孫陀利？』答：『天比孫陀利，如以孫陀利比瞎獼猴。』佛言：『修梵行有斯利。汝今持戒，當生此天。』時佛共還逝多林，時難陀慕天宮修梵行。佛告眾僧：『一切不得與難陀同其法事，一切比丘皆不與同住坐起。』自念：『阿難是我弟，應不嫌我。』即往共坐，阿難起去。問言：『弟何棄兄？』阿難言：『然仁行別，故相違耳。』問：『何謂也？』答：『仁樂生天，我樂寂滅。』聞已倍生憂惱。佛又問：『汝見捺落迦未？』答：『未見。』令捉衣角，便見諸獄皆有治人。有處無人，問佛，佛令問獄卒。獄卒答言：『佛弟難陀為生天故修行，暫在天上，還來此中受苦。』難陀懼而淚下如雨，白佛述其事。佛言：『為天樂修梵行有是過。』佛與還逝多林，廣為說胎相。難陀因始發心，為解脫故持戒，後得阿羅漢果。」若入眾中，先觀女人，以餘習故。今且從過邊，不論得果。「國王耽荒無度」等者，大者曰國，小者曰邦。以一貫三，名之曰王。三謂三才，即天地人，以俗中不知有三界諸天故也。即頻婆娑羅王，以欲色故身入怨國，在婬女梵摩房中；優填王以欲色故，截五百仙人手足，出《大論》十九。「耽」者。《爾雅》云：「久樂也。若從酉者，酖酒字耳。」「荒」者，縱樂無厭也。「宗」尊也，「廟」貌也，謂尊貌之所居。「社」謂后土，土者吐也，土之所生如口吐物，即地神也。《國語》云「平九土故，祀以為神。」田，正也。又云：戴黃天而履后土，土地廣不可盡敬，故封為社。稷謂五穀總名，即五穀之神也。故天子所居，左宗廟、右社稷，布列四時五行。故以國亡為失社稷。既入怨國及婬女房，故社稷壞也。「此間」下，次引此土耽荒之例。「赫赫」，盛也。如此盛周，為欲所滅。「褒姒」者，昔夏后氏之衰，有二龍止於夏庭，自言：「余褒姒之二先君也。」龍亡而𣺶在櫃而韞之。夏亡以此器傳於殷，殷亡又傳於周，三代莫之敢發。至于幽王末年發之，𣺶流于庭，使婦人裸而噪之，化為玄黿入王後宮。後宮有未齓童女遭之，既笄而孕、無夫而生，懼而棄之於路。有夫婦夜聞其啼，哀而收之，遂亡奔於褒國。褒人贖罪，請入童女於幽王。女出褒國，故云褒姒。幽王三年，於後宮見而愛之。生子伯服，乃廢申后及太子，立褒姒與伯服。姒不好笑，笑則百二十媚。幽王欲其笑，打賊鼓舉鋒火，諸侯悉至而無寇，姒乃大笑。幽王數為之，諸侯後遂不至。至十一年，申侯與犬戎共攻幽王，幽王舉鋒火打賊鼓，徵兵莫至，遂殺幽王、虜褒姒，盡取周賂而去，申侯乃與諸侯立太子。「貪狼」者，貪心如狼也。「聲欲」者，聲相不停。愚夫不解，積聚生著。「嬌媚妖辭」等者，如《婆沙》中云「佛未出時，帝釋常詣提波延那仙人所聽法。舍脂念云：『帝釋捨我，欲詣餘女。』隱形上車。到仙人所，帝釋見乃語言：『仙人不欲見女，汝可還去。』苦不肯去，帝釋以蓮荷莖打之，舍脂乃以軟語謝帝釋。諸仙聞聲起欲，螺髻落地失通。」乃至世間一切染語皆生人欲，故應訶之。「絲竹弦管」等者，自古有樂不出八音。土曰塤，今童子猶吹之。匏曰笙、皮曰鼓、竹曰管、絲曰絃、石曰磬、金曰鍾、木曰柷。所以作樂調八音，改人邪志、全其正性，移風易俗。今之樂者並鄭衛之聲，增狂逸、壞正性，是故須訶。如論云「五百仙人在雪山中住，甄迦羅女於雪山浴而歌，聞其歌聲失諸禪定，心醉狂逸不能自轉。」在指者為環，在臂者為釧，鈴佩等並取以飾女身者，發聲故能生欲。次香欲中言「欝茀」者，茀香繁貌也。「氛氳」，祥香也。芬芳香雜氣也。「酷烈」，亦香盛貌也。「郁毓」，軟美之香也。於依正香並不應著。人謂著香少過，今則不然，開結使門、杜真正路，百年持戒能一時壞。《大論》云「如有羅漢入龍宮受龍請，食餘鉢令沙彌洗，鉢中殘輒嗅之甚香美。便作方便入繩床下，手捉床脚俱入龍宮。龍言：『何以將未得道者來？』師言：『不覺。』沙彌得食美，見龍女香妙端正無比，生大染著，內心發願：『願當作福奪此龍處。』龍言：『勿復將此沙彌來。』沙彌還，一心修施戒，願早成龍。是時繞寺足下水出，自知龍業已成，至師本入處大池邊，袈裟覆頭而死，變為大龍。福德大故即殺彼龍，舉池盡赤。未死之前，師及徙眾訶之。答言：『我心已定。』師將眾僧就池看之，歎云：『由著香故致使爾也。』復有比丘著池華香，為池神所訶。後人拔壞，池神不責。比丘反責池神。神云：『比丘如白淨㲲，有黑易見。俗如黑物，人所不見。何足可怪。』」味欲中珍貴也，即妙味也。肴字正從食者，非今意。《詩傳》云「非穀而食者曰肴。肴，𦵔也。」《說文》從肉者，啖也。「肥腴」者，《說文》云「腹下肉也。」「津」，潤也。「膩」等，並脂膏之類。以著味故，當受洋銅灌口。以著味故，墮不淨中。如一沙彌心常愛酪，檀越供僧，沙彌每得餘殘，愛著不離，死生餘殘酪中。師得羅漢，僧分酪時，云：「徐徐，莫傷愛酪沙彌。」人問其故，答言：「此蟲本是我沙彌，以愛酪故生此酪中。」為是義故，應須訶味。觸欲者，生使之、本繫縛之緣。何以故？餘欲於四根各得其分，唯此觸欲徧滿身受。生處廣故，多生染著，此著難捨。若墮地獄，還以身觸受苦萬端，此觸名為大黑暗處。論云「如《劫撥仙人經》云『過去有仙名曰劫撥，得五神通，王所敬重，飛行往反，王自捧仙布髮與行食，手自斟酌，積有歲年。王有務遠行，王有一女端正無比。王告女言：「吾奉事仙，不敢失意。吾今遠行，汝供如我。」彼仙飛至，女以手擎坐著按上，觸女柔軟即起欲意，欲盛失通步行出宮，眾人集看。王聞往看，稽首說偈訶仙人。仙人言：「實如所言。」』」「此五過患者」下，五譬，如文。又摩訶衍云「哀哉眾生，常為五欲之所惱亂，而猶求之不已，如狗齧枯骨、如踐毒蛇。此五欲者，與畜生不異。」「齡」者，年也。

Regarding the second section on rebuking the five desires, there are five sections of text and five meanings, but the essential point is solely one. The five meanings also have two aspects: the phenomenal and the principle. The meaning of the subsequent text is the same as that for the five conditions, treating the phenomenal first and the principle next. "Bound" means fettered. Each of the five desires arises in relation to the two retributions of dependent [environment] and primary [body], and toward the sentient and the non-sentient. Regarding "craving visible forms": The treatise says: "It is like a person who, coveting good fruit, climbs a tree and is unwilling to come down. People then fell the tree; as the tree topples, he falls, shattering his body and head, and dies as a result." Therefore, one must rebuke it. "Pupil" (mou) refers to the eyeball. "Glancing" (lai) means looking sideways. It also says: mou is the pupil of the eye. Mencius says: "When the heart within is upright, the pupil of the eye is clear." "Emerald" (cui) refers to the kingfisher. The Yiwu zhi says: "It nests in high trees, sixty or seventy feet above the ground. The indigenous people bring it down to take its young." The Shuowen says: "A red sparrow as large as a swallow, with jade-green wing feathers." Here, eyebrow colour is named after the wing colour. "Gleaming" (hao) means white light, and also exceptionally white. Regarding "as Nanda kept the precepts out of desire": The Sutra on Entering the Womb says: "The World-Honoured One was in the city of Kapilavastu. Knowing that the time had come for Nanda to receive the precepts, the Buddha went to his gate and emitted light illuminating the house. Nanda said, 'It must be the World-Honoured One.' He sent a messenger to look, and it was indeed the World-Honoured One. Nanda wished to look for himself, but his wife said, 'If I allow you out to look, he will surely make you go forth from household life.' She then tugged at his robe. Nanda said, 'I will return shortly.' His wife said, 'You must return before the wetness on my forehead has dried.' He replied, 'As you require.' The Buddha had him take the bowl and fill it with food. Having filled it with food, he went out, but the Buddha had already left. He passed it to Ānanda. Ānanda asked, 'From whom did you receive the bowl?' He replied, 'I received the bowl from the Buddha.' Ānanda said, 'Take it back and give it to the Buddha.' Nanda then went to take the bowl back to the Buddha. The Buddha had his head shaved, telling the barber, 'Do not hold the razor over the head of a king of Jambudvīpa.' He also thought, 'I will comply with the World-Honoured One for now, and return home in the evening.' The Buddha, knowing his thought, magically created a great pit. If one's life had ended, how could one return? The Buddha told Ānanda, 'Have Nanda serve as the duty-distributor (karmadāna).' Ānanda conveyed the Buddha's words, and Nanda asked, 'What does a duty-distributor do?' Ānanda replied, 'He inspects and supervises within the monastery.' He asked, 'What is done?' He replied, 'When the monks go out begging for food, you should sweep the ground and sprinkle water, take fresh cow dung and clean soil [to plaster the ground]. Guard against loss, and close the doors and gates for the saṅgha. At dawn, you must open the gates, and sweep and sprinkle the latrines.' After the monks left, he wished to close the doors for them; closing the west, the east opened, and closing the east, the west opened. He thought, 'Even if there is loss, when I become king I will build hundreds of thousands more fine monasteries, doubling today's.' He then set off for home. Walking along the main road, he feared the Buddha might return, so he took a small lane. He still encountered the Buddha, so he hid behind tree branches; the wind blew, exposing his body. The Buddha asked, 'Why have you come?' He replied, 'I remembered my wife.' The Buddha then took him out of the city to the Park of Mṛgāra's Mother. The Buddha asked, 'Have you ever seen the Gandhamādana Mountain?' He replied, 'I have not.' The Buddha had him take hold of the corner of his robe and flew; in an instant they saw the mountain. On the mountain were fruit trees, beneath which was a female monkey, missing an eye and thoroughly burned. The Buddha asked, 'How does she compare to the devīs?' He replied, 'The devīs have no such desires, how could she compare to them?' He asked, 'Have you seen the devas?' He replied, 'I have not.' The Buddha had him take hold of the corner of his robe, and they immediately reached the Trāyastriṃśa Heaven. He had him tour and observe; arriving at the Joyful Grove, he saw celestial maidens, the Grove of Union, and the like, and heard various sounds. In one place, celestial maidens had no husband; when he asked the Buddha, the Buddha had him ask the devas. A deva replied, 'The Buddha's younger brother Nanda keeps the precepts to be born here, and will become our husband.' The Buddha asked Nanda, 'How do the celestial maidens compare to Sundarī?' He replied, 'Comparing the celestial maidens to Sundarī is like comparing Sundarī to a blind monkey.' The Buddha said, 'Cultivating the pure life has such benefits. If you now keep the precepts, you will be born in this heaven.' Then the Buddha returned with him to the Jetavana. At that time, Nanda yearned for the heavenly palace and cultivated the pure life. The Buddha told the assembly of monks, 'None of you are to share legal acts with Nanda; no monks are to dwell, sit, or rise together with him.' He thought to himself, 'Ānanda is my younger brother; he surely will not disdain me.' He immediately went to sit with him, but Ānanda got up and walked away. He asked, 'Brother, why do you abandon your elder brother?' Ānanda said, 'Indeed, our practices differ, which is why we diverge.' He asked, 'What do you mean?' Ānanda replied, 'You delight in birth in heaven, whereas I delight in quiescent extinction.' Hearing this, his distress doubled. The Buddha again asked, 'Have you seen Naraka?' He replied, 'I have not.' He had him take hold of the corner of his robe, and he then saw that all the hells had people being punished. In one place there was no one; he asked the Buddha, and the Buddha had him ask the hell wardens. The hell warden replied, 'The Buddha's younger brother Nanda practices in order to be born in heaven; after a brief time in heaven, he will return to this place to suffer torment.' Nanda, terrified, wept like rain; he addressed the Buddha and recounted the matter. The Buddha said, 'Cultivating the pure life for the sake of heavenly pleasure has such faults.' The Buddha returned with him to the Jetavana and explained the phases of the womb at length. Thereupon, Nanda for the first time aroused the aspiration [for awakening], kept the precepts for the sake of liberation, and later attained the fruit of an arhat." If he entered among an assembly, he would first look at women because of residual habits. Here, it is cited from the perspective of fault, without discussing his attainment of the fruit. Regarding "kings indulge excessively and without measure": A large one is called a country (guo), a small one a state (bang). Traversing the three with the one is called a king (wang). The three refer to the three powers—heaven, earth, and human—because worldly convention does not know of the devas of the three realms. This refers to King Bimbisāra who, out of desire for visible form, entered an enemy state in person and stayed in the room of the courtesan Varmā; and King Udayana who, out of desire for visible form, severed the hands and feet of five hundred ṛṣis, as found in the nineteenth fascicle of the Dazhidulun. "Indulge" (dan): The Erya says: "Prolonged enjoyment. If written with the radical for alcohol (酉), it is the character for poisoned liquor (zhan)." "Excessive" (huang) means indulging in pleasure without satiety. "Ancestral" (zong) means revered; "shrine" (miao) means appearance—that is, the dwelling place of revered appearances. "Altars of earth" (she) refers to Sovereign Earth; earth (tu) means to discharge (tu), for what the earth produces is like what the mouth discharges; it is the earth deity. The Guoyu says: "Having levelled the nine lands, they sacrificed to them as deities." Tian means upright. It also says: Bearing yellow heaven above and treading sovereign earth beneath, because the earth is vast and cannot be honoured in its entirety, altars were established as the she. Ji is the general name for the five grains, meaning the deity of the five grains. Thus, where the Son of Heaven resides, the ancestral shrine is on the left and the altars of earth and grain on the right, arranged according to the four seasons and the five phases. Therefore, the ruin of a state is called the loss of the altars of earth and grain. Having entered an enemy state and the room of a courtesan, the altars of earth and grain were ruined. Under "in this land", it next cites examples of excessive indulgence in this land. "Grand" (hehe) means flourishing. Even so grand a Zhou was destroyed by desire. Regarding "Baosi": In ancient times, as the Xia dynasty declined, two dragons stopped in the court of Xia, declaring, 'We are two former rulers of the Baosi.' The dragons disappeared, leaving their saliva, which was placed in a chest and stored away. When the Xia fell, this vessel was transmitted to the Yin; when the Yin fell, it was again transmitted to the Zhou; across the three dynasties none dared to open it. In the final years of King You, it was opened; the saliva flowed into the courtyard, and women were made to strip naked and clamour at it. It transformed into a black turtle and entered the king's inner palace. A young girl in the inner palace who had not yet shed her milk teeth encountered it; when she reached hairpin age, she became pregnant, and gave birth without a husband. Terrified, she abandoned the infant by the roadside. A husband and wife heard her crying at night, took pity on her and adopted her, and eventually fled to the state of Bao. The people of Bao, seeking to atone for a crime, requested to present the girl to King You. Because the girl came from the state of Bao, she was called Baosi. In the third year of King You, he saw her in the inner palace and loved her. She gave birth to a son, Bofu; he then deposed Queen Shen and the crown prince, establishing Baosi and Bofu. Baosi was not fond of laughing, but when she laughed, she possessed a hundred and twenty charms. King You, wishing to make her laugh, beat the alarm drums and lit the beacon fires; the feudal lords all arrived, but there were no bandits, and Si burst into great laughter. King You did this repeatedly, so the feudal lords eventually ceased to arrive. In the eleventh year, the Marquis of Shen joined with the Quanrong to attack King You; King You lit the beacon fires and beat the alarm drums, but summoning the troops none arrived. They then killed King You, captured Baosi, took all the Zhou treasures, and departed. The Marquis of Shen and the feudal lords then enthroned the crown prince. "Greedy wolf" refers to a mind of greed like that of a wolf. Regarding "desire for sound": Sound characteristics do not remain. Foolish people do not understand, accumulating attachments to them. Regarding "coquettish and seductive words": As it says in the Vibhāṣā, "Before the Buddha appeared in the world, Śakra would frequently visit the ṛṣi Dīpayana to listen to the Dharma. Śacī thought, 'Śakra has abandoned me and wishes to go to another woman.' Hiding her form, she boarded his chariot. Upon arriving at the ṛṣi's place, Śakra saw her and said, 'The ṛṣi does not wish to see women; you must return.' When she adamantly refused to leave, Śakra struck her with a lotus stalk, and Śacī then apologised to Śakra with gentle words. Hearing her voice, the ṛṣis aroused desire; their topknots fell to the ground and they lost their supernatural powers." Even all worldly defiled words arouse people's desire; therefore, they must be rebuked. Regarding "silk and bamboo strings and pipes": From antiquity, music has not exceeded the eight timbres: clay is called the xun, which children still blow today; gourd is called the sheng; hide is called the drum; bamboo is called the pipe; silk is called the strings; stone is called the chiming stone; metal is called the bell; wood is called the zhu. The reason for making music and harmonising the eight timbres was to transform people's perverse intentions, preserve their correct nature, and change customs and mores. Today's music consists entirely of the sounds of Zheng and Wei, which increase madness and licentiousness and ruin one's correct nature; therefore, it must be rebuked. As the treatise says: "Five hundred ṛṣis dwelt in the Snowy Mountains; a kinnarī was bathing in the Snowy Mountains and singing. Hearing her singing voice, they lost their dhyāna concentrations, their minds becoming intoxicated and maddened, unable to control themselves." Those on the fingers are rings; those on the arms are bracelets; bells, pendants, and the like are all used to adorn women's bodies; because they emit sounds, they are capable of arousing desire. Next, regarding desire for fragrance: "Dense" (yufu) describes abundant fragrance. "Pervasive" (fenyun) is an auspicious fragrance. "Sweet-smelling" (fenfang) refers to blended fragrant scents. "Fierce" (kulie) also describes intense fragrance. "Rich and delicate" (yuyu) is a soft, delightful fragrance. One should not attach to the fragrances of either the dependent or primary [retributions]. People think that attaching to fragrance has little fault, but this is not so: it opens the gate of defilements and blocks the correct path; a hundred years of keeping precepts can be destroyed in an instant. The Dazhidulun says: "Once an arhat entered a dragon palace to accept the dragon's invitation. Having eaten, he had a novice wash his leftover bowl; the novice repeatedly smelled the remnants in the bowl, which were extremely fragrant and delicious. He then devised an expedient: getting under the rope-bed, he grabbed the bed leg with his hand and entered the dragon palace together with him. The dragon said, 'Why have you brought someone who has not yet attained the Path?' The master said, 'I was unaware.' The novice received delicious food, saw that the dragon maiden was wonderfully fragrant and incomparably graceful, and aroused great defiled attachment, vowing in his heart: 'May I cultivate merits so as to usurp this dragon's place.' The dragon said, 'Do not bring this novice again.' The novice returned, single-mindedly cultivated giving and precepts, and prayed to quickly become a dragon. At that time, as he circumambulated the monastery, water issued from beneath his feet; knowing that his dragon karma was complete, he went to the edge of the large pond where his master had originally entered, covered his head with his kāṣāya, died, and transformed into a great dragon. Because his merits were vast, he immediately killed that dragon, and the entire pond turned red. Before he died, his master and fellow disciples rebuked him. He replied, 'My mind is already fixed.' The master led the monks to the pond to look at it, sighing, 'It was brought about because of attachment to fragrance.' Furthermore, a monk attached to the fragrance of lotus flowers in a pond and was rebuked by the pond deity. Later, someone else uprooted and destroyed them, but the pond deity did not reprimand him. The monk in turn reprimanded the pond deity. The deity said, 'A monk is like pure white cloth: any black is easily seen. The worldly person is like a black object, which people do not notice. What is there to wonder at?'" Regarding desire for taste: "Rare and precious" means exquisite flavors. Writing the character yao with the food radical is not the present sense. The Shizhuan says: "What is eaten that is not grain is called yao; yao means cooked meats." The Shuowen says with the meat radical it means to eat. "Fat and rich" (feiyu): The Shuowen says, "meat beneath the belly." "Juicy" (jin) means moist. "Greasy" (ni) and the like are of the nature of fat and lard. Because of attachment to tastes, one will have molten copper poured into one's mouth. Because of attachment to tastes, one falls into impurities. For example, a novice always loved curd. When donors made offerings to the saṅgha, the novice always obtained the leftovers, clinging to them without parting, and after death was reborn in the leftover curd. His master, having attained arhatship, said when the monks were dividing the curd: 'Gently, do not harm the curd-loving novice.' People asked him the reason, and he replied, 'This worm was formerly my novice; because of his attachment to curd, he was reborn in this curd.' For this reason, one must rebuke taste. Regarding desire for touch: It is the root that engenders defilements and the condition of fetters. Why is this? The other desires each attain their share in four faculties, but this desire for touch fills the entire bodily sensation. Because its sphere of arising is broad, it generates abundant defiled attachment, and this attachment is difficult to abandon. If one falls into hell, one will still experience countless torments through bodily touch; this touch is called the place of great darkness. The treatise says: "As the Sutra on the Ṛṣi Kalpa says, 'In the past there was a ṛṣi named Kalpa who possessed the five supernatural powers and was honoured by the king. He flew back and forth, and the king personally held the ṛṣi, spread his hair, and served him food, pouring and serving with his own hands over many years. The king had business requiring long travel; the king had a daughter who was incomparably beautiful. The king told the daughter, "I serve the ṛṣi and dare not displease him. I am now traveling far; you must attend to him as I have." When that ṛṣi flew there, the daughter raised him by hand to place him upon the seat; touching the daughter's softness, he immediately aroused lustful thoughts. With desire flaring, he lost his supernatural powers and walked out of the palace on foot, while crowds gathered to watch. The king heard of this and went to look; bowing his head, he spoke a verse rebuking the ṛṣi. The ṛṣi said, "It is truly as you say."'" Regarding "these five faults and harms": the five similes are as in the text. Furthermore, the Mahāyāna treatise says: "Pitiable are sentient beings, constantly troubled and confused by the five desires, yet still pursuing them unceasingly, like a dog gnawing a dry bone, or like stepping on a poisonous snake. These five desires are no different from those of beasts." "Age" (ling) means years of life.