觀心論疏 3.13

3.13

二訶五欲者，謂色聲香味觸，《十住婆沙》云「禁六情如縶狗鹿魚蛇猿鳥」。狗樂聚落，鹿樂山澤，魚樂池沼，蛇樂居穴，猿樂深林，鳥樂依空，六根樂六塵，非是凡夫淺智弱志所能降伏，唯有大智慧、堅心正念乃能降伏耳。總諭六根，今私對之。眼貪色，色有質像如聚落，眼如狗也；耳貪聲，聲無質像如空澤，耳如鹿也；鼻貪香，如魚也；舌貪味，如蛇也；身著觸，如猿也；心緣法，如鳥也。今除意，但明於五塵。五塵非欲，而其中有味能生行人貪欲之心，故言五欲。譬如陶師，人客近請不得就功，五欲亦爾，常欲牽人入諸魔境，雖具前緣，攝心難立，故須訶也。色者，所謂赤白長短明眸善睞素頸翠眉皓齒丹脣，乃至依報紅黃朱紫諸珍寶物，惑動人心，如禪門中所說「色害尤深，令人狂醉」，生死根本，良由於此。經云「眾生貪狼於財色，坐之不得道」，《觀經》云「為色所使，為恩愛奴，不得自在」，若能知色過患，則不為所欺，如是訶已，色欲即息，攀緣不生，專心入定。聲欲者，即是嬌媚妖辭淫聲染語，絲竹絃管環釧玲珮等聲也。香欲者，即是欝茀氛氳蘭馨麝氣，芬芳酷烈郁毓之物，及男女身分等香。味欲者，即是酒肉珍餚肥腴津膩，甘甜酸辣酥油鮮血等也。觸欲者，即是冷暖細滑輕重強軟，名衣上服、男女身分等也。此五欲過患者，色如熱金丸，執之則燒；聲如塗毒鼓，聞之必死；香如斃龍氣，嗅之則病；味如沸蜜，湯舌則爛，如蜜塗刀，舐之則傷；觸如臥師子，近之則齧。此五欲者，得之無厭，惡心轉盛如火益薪，世世為害劇於怨賊，累劫已來常相劫奪。摧折色心，今妨禪寂，復相惱亂，深知其過，貪染休息也。觀心訶五欲者，如色欲中滋味無量，謂常無常、我無我、淨不淨、苦樂、空有、世第一義皆是滋味也。《釋論》云「二乘為禪故訶色事，不名波羅蜜；菩薩訶色即見色實相，見色實相即是見禪實相，故名波羅蜜，到色彼岸，到色彼岸即是見中道」。分別色者，即是見色俗；即色空者，是見色真。如是訶色，盡色源底，成三諦三昧，發三種智慧。深訶於色為觀心方便，其意在此。訶色既然，餘四亦爾。

Second, reproving the five desires: this refers to form, sound, smell, taste, and touch. The Daśabhūmika-vibhāṣā states: "Restraining the six sense-faculties is like binding a dog, a deer, a fish, a snake, an ape, and a bird." A dog delights in villages; a deer delights in mountains and marshes; a fish delights in pools and ponds; a snake delights in dwelling in holes; an ape delights in deep forests; a bird delights in relying on the open sky. The six sense-organs delight in the six sense-objects; this is not something ordinary people of shallow wisdom and weak resolve can subdue. Only those with great wisdom, firm minds, and right mindfulness can subdue them. This is an overall analogy for the six sense-organs; now I privately correlate them: the eye is greedy for form—form has substantial shape like a village, so the eye is like a dog; the ear is greedy for sound—sound has no substantial shape like an open marsh, so the ear is like a deer; the nose is greedy for smell, like a fish; the tongue is greedy for taste, like a snake; the body clings to touch, like an ape; the mind takes conditions from mental phenomena, like a bird. Here, excluding the mind-faculty, we clarify only the five sense-objects. The five sense-objects are not themselves desires, but within them there is relish that can produce a greedy mind of desire in practitioners; hence they are called the five desires. For example, just as when a potter is visited by guests who request his attention, his work cannot be completed, the five desires are also like this: they constantly tend to drag people into various demonic realms. Although one has the preceding conditions complete, concentrating the mind is difficult to establish; therefore, one must reprove them. Form refers to red, white, long, short, bright eyes, pleasing glances, white necks, kingfisher brows, pearly teeth, cinnabar lips, and even the dependent retribution of red, yellow, vermilion, purple, and various precious gems and treasures, which delude and agitate people's minds. As stated in the Chanmen: "The harm of form is especially deep, driving people mad and drunk." The root of birth and death is truly due to this. A sūtra says: "Sentient beings are greedy as wolves for wealth and sex; because of this they do not attain the Way." The Guan jing says: "Driven by form, slaves to affection, they do not attain mastery." If one can know the faults and perils of form, one will not be deceived by it; having reproved it in this manner, desire for form will then cease, conditions will not arise, and one enters concentration with a single-minded focus. Desire for sound refers to alluring and seductive words, lascivious sounds, and defiled talk, as well as the sounds of strings, flutes, bracelets, bangles, and tinkling pendants. Desire for smell refers to thick fragrance, misty vapors, the scents of orchid and musk, fiercely fragrant and luxuriant substances, and the scents of male and female bodies. Desire for taste refers to wine, meat, rare delicacies, fatty and rich foods, savory grease, sweet, sour, spicy flavors, ghee, oils, fresh blood, and the like. Desire for touch refers to cold, warmth, fineness, smoothness, lightness, heaviness, hardness, softness, famed garments, fine clothing, and male and female bodies. As for the faults and perils of these five desires: form is like a hot iron pellet—if grasped, it burns; sound is like a poison-smeared drum—if heard, one is sure to die; smell is like the breath of a dead dragon—if inhaled, one falls ill; taste is like boiling honey—it scalds the tongue until it festers, and like honey smeared on a blade—if licked, one is injured; touch is like a sleeping lion—if approached, it bites. Regarding these five desires, attaining them brings no satiety; evil thoughts grow increasingly fierce like fire fed with wood. Lifetime after lifetime they cause harm worse than an enemy or bandit; for successive kalpas down to the present, they have continually plundered us. They break and destroy body and mind; now they obstruct the stillness of dhyāna and once again trouble and disrupt us. Knowing their faults deeply, greedy defilement comes to an end. As for the contemplation of mind reproving the five desires: just as within desire for form the relishes are measureless—namely, permanent and impermanent, self and non-self, pure and impure, suffering and bliss, empty and existent, and worldly supreme truth—these are all relishes. The Dazhidulun states: "The two vehicles reprove worldly form for the sake of dhyāna; this is not called a pāramitā. Bodhisattvas reprove form and immediately see the true mark of form; seeing the true mark of form is seeing the true mark of dhyāna; therefore it is called a pāramitā, reaching the other shore of form. Reaching the other shore of form is seeing the Middle Way." Discerning form is seeing the conventional truth of form; that form is immediately empty is seeing the ultimate truth of form. Reproving form in this manner exhausts the source and bedrock of form, fulfills the samādhi of the three truths, and generates the three kinds of wisdom. Deeply reproving form serves as an expedient means for the contemplation of mind; its meaning lies here. Reproving form being like this, the remaining four are also like this.